Greek Text · Translation · Interlinear · Discourse Structure

The Acts of the Apostles, Chapter 10ΠΡΑΞΕΙΣ ΑΠΟΣΤΟΛΩΝ Ι′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

1

Ἀνὴρ δέ τις ἐν Καισαρείᾳ ὀνόματι Κορνήλιος, ἑκατοντάρχης ἐκ σπείρης τῆς καλουμένης Ἰταλικῆς,

Now there was a certain man in Caesarea named Cornelius, a centurion of the cohort called the Italian cohort,

Scene-setting / introductionδέThe post-positive δέ opens a new episode (following the Joppa summary of 9:43). The introduction of Cornelius by name, city, rank, and unit is a formal Roman military dossier; Luke signals the weight of this character before assigning him any action.
Ἀνὴρa manNominativenominative subject (topic introduction)ἀνήρ: 'man' (adult male); used for formal character introductions throughout Acts (cf. 8:9; 9:33).
δέnowpost-positive connective (episode transition)
τιςa certainNominativeindefinite pronoun (attributive to Ἀνήρ)
ἐνinpreposition + dative (place where)
ΚαισαρείᾳCaesareaDativedative of locationΚαισάρεια: Caesarea Maritima, the Roman administrative capital of Judea, seat of the governor; a predominantly Gentile city.
ὀνόματιby nameDativedative of respect (name-formula)
ΚορνήλιοςCorneliusNominativenominative predicate (name in apposition)Κορνήλιος: a common Roman name (cf. the gens Cornelia); historically plausible for an officer of the Italian cohort at Caesarea.
ἑκατοντάρχηςcenturionNominativenominative in apposition (rank)ἑκατοντάρχης: commander of a century (~80 men); centurions in Acts are consistently portrayed positively (cf. 22:25–26; 27:43).
ἐκofpreposition + genitive (partitive/source)
σπείρηςcohortGenitivegenitive after ἐκ (unit of origin)σπεῖρα: a Roman cohort (roughly 600 men); the cohors II Italica civium Romanorum is attested in Syria-Palestine in the 1st century.
τῆςtheGenitivearticle
καλουμένηςcalledPres Pass Part Gen Sg Fem · καλέωattributive participle (modifying σπείρης)→ descriptive present participleκαλέω: 'call, name'; passive participle gives the cohort's official designation.
ἸταλικῆςItalianGenitivegenitive adjective (predicate of καλουμένης)Ἰταλική: 'Italian'; the cohort's epithet distinguishing it as recruited from Italian citizens.
2

εὐσεβὴς καὶ φοβούμενος τὸν θεὸν σὺν παντὶ τῷ οἴκῳ αὐτοῦ, ποιῶν τε ἐλεημοσύνας πολλὰς τῷ λαῷ καὶ δεόμενος τοῦ θεοῦ διὰ παντός,

devout and fearing God with all his household, giving many alms to the people, and praying to God continually,

Character elaborationasyndetonAsyndeton; four participial phrases elaborating Cornelius's religious profile. The combination εὐσεβής + φοβούμενος τὸν θεόν identifies him as a Gentile sympathiser attracted to Judaism (a 'God-fearer') without full proselyte status. Luke's portrait is deliberately ideal — a Gentile already living within the orbit of Jewish piety.
εὐσεβὴςdevoutNominativepredicate adjective (continuing description of Cornelius)εὐσεβής: 'pious, devout'; a Greco-Roman virtue term applied to proper worship; used of Cornelius again in v.7 (εὐσεβῆ).
καίandcopulative conjunction
φοβούμενοςfearingPres Mid Part Nom Sg Masc · φοβέομαιsupplementary participle (character description)→ descriptive present participleφοβέομαι τὸν θεόν: the technical phrase for a Gentile God-fearer (σεβόμενος/φοβούμενος τὸν θεόν); cf. 10:22, 35; 13:16, 26.
τὸνtheAccusativearticle
θεὸνGodAccusativeaccusative direct object (of φοβούμενος)
σὺνwithpreposition + dative (accompaniment)
παντὶallDativeadjective in attributive position
τῷtheDativearticle
οἴκῳhouseholdDativedative of accompanimentοἶκος: 'house/household'; the οἶκος unit (family + servants + slaves) is the primary social and religious unit in Acts' mission; cf. vv.44, 48.
αὐτοῦhisGenitivegenitive of possession
ποιῶνdoing / givingPres Act Part Nom Sg Masc · ποιέωattendant circumstance participle→ descriptive present participle (habitual practice)ποιέω + ἐλεημοσύνας: 'give alms'; an OT idiom (cf. Dan 4:27 LXX); the plural implies regular practice.
τεandpost-positive connective (enclitic τε adding closely related element)
ἐλεημοσύναςalmsAccusativeaccusative direct object (of ποιῶν)ἐλεημοσύνη: 'act of mercy, almsgiving'; cf. the same verb in Cornelius's vision account (v.4: 'your alms have gone up as a memorial').
πολλὰςmanyAccusativeaccusative adjective (attributive to ἐλεημοσύνας)
τῷtheDativearticle
λαῷpeopleDativedative of indirect object (beneficiary of alms)λαός: the 'people' — in Acts usually Israel (cf. 3:23; 4:10); Cornelius's almsgiving to the Jewish community anticipates his integration into the new people of God.
καίandcopulative conjunction
δεόμενοςprayingPres Mid Part Nom Sg Masc · δέομαιattendant circumstance participle→ descriptive present participle (habitual prayer)δέομαι: 'beg, pray, petition'; a term of earnest personal prayer, intensifying εὐσεβής.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive direct object (of δέομαι — standard construction)
διὰthroughoutpreposition + genitive (temporal extension)
παντόςall / continuallyGenitivetemporal genitive (idiomatic: 'at all times')διὰ παντός: 'continually, always'; a Lucan idiom (cf. Lk 24:53; Acts 2:25).
3

εἶδεν ἐν ὁράματι φανερῶς, ὡσεὶ περὶ ὥραν ἐνάτην τῆς ἡμέρας, ἄγγελον τοῦ θεοῦ εἰσελθόντα πρὸς αὐτὸν καὶ εἰπόντα αὐτῷ· Κορνήλιε.

He saw clearly in a vision, about the ninth hour of the day, an angel of God come in to him and saying to him, 'Cornelius!'

Narrative event (vision)asyndetonAsyndeton marks the sudden onset of the vision. φανερῶς ('clearly, openly') is emphatic — the vision is not a dream or ambiguous; it is as clear as daylight. The ninth hour (3 p.m.) was the afternoon prayer hour (cf. 3:1), underscoring that Cornelius is praying when the angel appears.
εἶδενhe sawAor Act Indic 3 Sg · ὁράωmain verb (narrative aorist)→ constative aorist (single visionary event)ὁράω: 'see'; the aorist constative captures the whole vision as a single event.
ἐνinpreposition + dative (sphere/mode of seeing)
ὁράματιa visionDativedative of sphere (modal dative)ὅραμα: 'vision'; in Acts, the standard medium for divine direction (cf. 9:10, 12; 10:17, 19; 16:9; 18:9).
φανερῶςclearly / openlyadverb (manner, modifying εἶδεν)φανερῶς: 'manifestly, clearly'; emphatic — this is a lucid, unambiguous vision, not a mere dream.
ὡσείaboutapproximative particleὡσεί: 'as if, about, approximately'; used for approximate time references (cf. Lk 3:23; Acts 2:41).
περίaboutpreposition + accusative (approximate time)
ὥρανhourAccusativeaccusative of time (extent / point)
ἐνάτηνninthAccusativeaccusative adjective (ordinal numeral attributive)ἐνάτη ὥρα: 3 p.m., the afternoon prayer hour (תְּפִלַּת מִנְחָה); cf. Acts 3:1 — Peter and John go to the temple at the ninth hour of prayer.
τῆςof theGenitivearticle
ἡμέραςdayGenitivegenitive of time (partitive — during the day)
ἄγγελονan angelAccusativeaccusative direct object (of εἶδεν)ἄγγελος: 'messenger, angel'; angelic intermediaries are the standard mode for divine communication in the infancy of the Gentile mission (cf. 8:26; 12:7).
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of source/belonging ('angel of God')
εἰσελθόνταhaving come inAor Act Part Acc Sg Masc · εἰσέρχομαιparticiple in indirect speech (object complement to εἶδεν)→ constative aorist participle (the entering)εἰσέρχομαι: 'enter, come in'; the angel enters Cornelius's physical space — this is a genuine encounter, not merely a mental impression.
πρόςtopreposition + accusative (motion toward)
αὐτόνhimAccusativeaccusative object of πρός
καίandcopulative conjunction
εἰπόνταsayingAor Act Part Acc Sg Masc · λέγωparticiple in indirect speech (coordinate object complement)→ constative aorist participle (the speech act)
αὐτῷto himDativedative of indirect object
ΚορνήλιεCorneliusVocativevocative of addressThe naming of Cornelius by the angel is an act of divine recognition; cf. 9:4 ('Saul, Saul').
4

ὁ δὲ ἀτενίσας αὐτῷ καὶ ἔμφοβος γενόμενος εἶπεν· Τί ἐστιν, κύριε; εἶπεν δὲ αὐτῷ· Αἱ προσευχαί σου καὶ αἱ ἐλεημοσύναι σου ἀνέβησαν εἰς μνημόσυνον ἔμπροσθεν τοῦ θεοῦ.

And he, staring at him and becoming terrified, said, 'What is it, Lord?' And he said to him, 'Your prayers and your alms have gone up as a memorial before God.'

Response and divine assuranceδέThe doubled δέ (Cornelius's response, then the angel's reply) gives an interlocking dialogue structure. ἀτενίσας ('gazing intently') is a Lucan word for fixing eyes on something extraordinary (cf. 1:10; 3:4; 7:55); ἔμφοβος ('terrified') is the standard theophany reaction. The angel's reply grounds the entire episode in God's acknowledgment of Cornelius's piety.
heNominativearticle used as pronoun (resumptive subject)
δέandpost-positive connective
ἀτενίσαςstaring intentlyAor Act Part Nom Sg Masc · ἀτενίζωattendant circumstance participle (antecedent to εἶπεν)→ constative aorist participleἀτενίζω: 'gaze intently, stare fixedly'; a distinctively Lucan word (12 of 14 NT uses in Luke-Acts); characterizes the supernatural encounter.
αὐτῷat himDativedative of direction (object of ἀτενίσας)
καίandcopulative conjunction
ἔμφοβοςterrifiedNominativepredicate adjective (with γενόμενος)ἔμφοβος: 'frightened, terrified'; a compound of ἐν + φόβος; standard theophany-reaction term in Luke-Acts (cf. Lk 24:5; Acts 24:25).
γενόμενοςbecomingAor Mid Part Nom Sg Masc · γίνομαιattendant circumstance participle (with ἔμφοβος as predicate adjective)→ ingressive aorist participle (coming into a state of fear)
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
ΤίWhatNominativeinterrogative pronoun (predicate nominative)
ἐστινis itPres Act Indic 3 Sg · εἰμίcopulative verb→ gnomic / existential present
κύριεLordVocativevocative of addressκύριος: here probably 'Sir / Lord' in the sense of a superior being, not necessarily a christological title; the same respectful address as in 9:5.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (angel's reply)→ constative aorist
δέandpost-positive connective (turn marker in dialogue)
αὐτῷto himDativedative of indirect object
ΑἱtheNominativearticle
προσευχαίprayersNominativenominative subjectπροσευχή: 'prayer'; Cornelius is defined by prayer (vv.2, 3, 30) — the same combination of alms and prayer appears in Tobit and Sirach as marks of Jewish piety.
σουyourGenitivegenitive of possession
καίandcopulative conjunction
αἱtheNominativearticle
ἐλεημοσύναιalmsNominativenominative subject (coordinate with προσευχαί)
σουyourGenitivegenitive of possession
ἀνέβησανhave gone up / ascendedAor Act Indic 3 Pl · ἀναβαίνωmain verb→ constative aorist (the accumulated ascent)ἀναβαίνω: 'go up, ascend'; the imagery is of incense or sacrifice rising before God (cf. Rev 8:4: 'the smoke of the incense, with the prayers of the saints, ascended before God').
εἰςas / forpreposition + accusative (purpose/result: 'as a memorial')
μνημόσυνονa memorialAccusativeaccusative of result / predicate (after εἰς)μνημόσυνον: 'memorial offering, memorial'; an LXX cultic term (e.g. Lev 2:2, 9, 16 for the 'memorial portion' of a grain offering burnt before God); here it depicts Cornelius's piety as a sacrificial act before God.
ἔμπροσθενbeforepreposition + genitive (spatial: presence of God)
τοῦofGenitivearticle
θεοῦGodGenitivegenitive after ἔμπροσθεν
5

καὶ νῦν πέμψον εἰς Ἰόππην ἄνδρας καὶ μετάπεμψαι Σίμωνά τινα ὃς ἐπικαλεῖται Πέτρος·

And now send men to Joppa and bring Simon who is called Peter;

Divine command (consequent)καίκαὶ νῦν ('and now') is a transitional formula in LXX Hebrew narrative (וְעַתָּה), often introducing the decisive command following a divine declaration. The two imperatives πέμψον (aorist, 'send at once') and μετάπεμψαι (aorist middle, 'summon for yourself') form the core directive of the vision.
καίandconnective (narrative sequence)
νῦνnowadverb (temporal — immediate response called for)καὶ νῦν: a Semitic-flavored transition formula, common in LXX and Luke-Acts (cf. 4:29; 5:38; 20:25, 32).
πέμψονsendAor Act Imper 2 Sg · πέμπωmain verb (command)→ ingressive aorist imperative (begin the action now)πέμπω: 'send'; cf. μετάπεμψαι — πέμπω is the basic send, μεταπέμπω is 'send for someone / summon.'
εἰςtopreposition + accusative (motion toward)
ἸόππηνJoppaAccusativeaccusative of destinationἸόππη: the port city on the Mediterranean coast (modern Jaffa); Peter has been there since 9:38 following the raising of Tabitha.
ἄνδραςmenAccusativeaccusative direct object (of πέμψον)
καίandcopulative conjunction
μετάπεμψαιsummon / fetchAor Mid Imper 2 Sg · μεταπέμπωmain verb (command, coordinate with πέμψον)→ ingressive aorist imperativeμεταπέμπω: 'send for, summon'; the middle voice implies the action is for the sender's own benefit — Cornelius is to bring Peter for himself to hear the message.
ΣίμωνάSimonAccusativeaccusative direct object (of μετάπεμψαι)Σίμων: Peter's given name; his double name (Simon/Peter) is here used to identify him precisely to Cornelius who would not know 'Peter.'
τιναa certainAccusativeindefinite pronoun (attributive — 'one Simon')
ὃςwhoNominativerelative pronoun (subject of relative clause)
ἐπικαλεῖταιis calledPres Pass Indic 3 Sg · ἐπικαλέωverb in relative clause→ customary/stative present (standing surname)ἐπικαλέω (passive): 'be called, be surnamed'; the verb of the surname formula throughout Acts (cf. 1:23; 12:12, 25).
ΠέτροςPeterNominativepredicate nominative (surname)Πέτρος: the Greek rendering of the Aramaic Κηφᾶς ('Rock'); his apostolic name given by Jesus (Jn 1:42).
6

οὗτος ξενίζεται παρά τινι Σίμωνι βυρσεῖ, ᾧ ἐστιν οἰκία παρὰ θάλασσαν.

He is lodging with a certain Simon, a tanner, whose house is by the sea.

Locating information (continuation of command)asyndetonAsyndeton continues the angel's speech. The identification of Simon the tanner and his seaside location is precise enough for navigation; tanners lived near the sea because of the water and smell requirements of the trade. The present tense ξενίζεται ('is staying') implies Peter is there at this very moment — the divine knowledge is exact.
οὗτοςthis one / heNominativedemonstrative pronoun as subject (resuming Πέτρος)
ξενίζεταιis lodging / is a guestPres Pass Indic 3 Sg · ξενίζωmain verb→ progressive present (ongoing stay)ξενίζω (passive): 'be entertained as a guest, lodge'; the word recurs at v.18, 23, 32 — the hospitality chain is part of Luke's travel-narrative structure.
παράwithpreposition + dative (lodging with a person)
τινιa certainDativeindefinite pronoun (attributive)
ΣίμωνιSimonDativedative after παρά (person with whom)Σίμων: a common Jewish name (the host is a different Simon from Peter); it is notable that Peter is already staying with a craftsman of an unclean trade.
βυρσεῖa tannerDativedative in apposition to Σίμωνιβυρσεύς: 'tanner, leather-worker'; tanners were ritually suspect in Jewish society because of contact with dead animals (m. Ketub. 7.10; m. B.Bat. 2.9); Peter's willingness to lodge there already signals boundary-crossing.
whoseDativerelative pronoun (dative of possession)
ἐστινisPres Act Indic 3 Sg · εἰμίcopulative verb→ stative present
οἰκίαhouseNominativenominative subject
παράbypreposition + accusative (location alongside)
θάλασσανthe seaAccusativeaccusative after παρά (location)θάλασσα: 'sea'; the Mediterranean coastline; the precise location aids the messengers (cf. v.32) and is repeated in v.32.
7

ὡς δὲ ἀπῆλθεν ὁ ἄγγελος ὁ λαλῶν αὐτῷ, φωνήσας δύο τῶν οἰκετῶν καὶ στρατιώτην εὐσεβῆ τῶν προσκαρτερούντων αὐτῷ

When the angel who was speaking to him had departed, he called two of his household servants and a devout soldier from those who attended him,

Temporal transition (consequence)ὡς δέὡς δέ marks the temporal boundary of the vision — the angel departs and Cornelius immediately acts. The aorist ἀπῆλθεν frames the angel's departure as complete; the participial φωνήσας then describes Cornelius's responsive action before the main verb ἀπέστειλεν in v.8.
ὡςwhentemporal conjunction
δέand / nowpost-positive connective
ἀπῆλθενhad departedAor Act Indic 3 Sg · ἀπέρχομαιverb in temporal clause→ constative aorist (the departure complete)ἀπέρχομαι: 'depart, go away'; the angel's departure signals the vision has ended.
theNominativearticle
ἄγγελοςangelNominativenominative subject of temporal clause
theNominativearticle (with attributive participle)
λαλῶνspeakingPres Act Part Nom Sg Masc · λαλέωattributive participle (modifying ἄγγελος)→ descriptive present participle
αὐτῷto himDativedative of indirect object
φωνήσαςcalling / summoningAor Act Part Nom Sg Masc · φωνέωattendant circumstance participle (Cornelius as subject)→ constative aorist participleφωνέω: 'call out to, summon'; the immediate response to the vision's command.
δύοtwoAccusativenumeral (attributive to τῶν οἰκετῶν — partitive genitive follows)
τῶνof theGenitivearticle (partitive genitive)
οἰκετῶνhousehold servantsGenitivepartitive genitive (of his servants)οἰκέτης: 'household slave/servant'; distinct from δοῦλος in implying domestic service within the house.
καίandcopulative conjunction
στρατιώτηνa soldierAccusativeaccusative direct object (coordinate with δύο τῶν οἰκετῶν)στρατιώτης: 'soldier'; from the centurion's own unit, part of his personal staff.
εὐσεβῆdevoutAccusativeaccusative adjective (attributive to στρατιώτην)εὐσεβής: 'pious, devout'; cf. v.2 — the soldier shares Cornelius's religious character; Luke stresses that the entire mission team is of good standing.
τῶνof thoseGenitivearticle (partitive genitive — subset of his attendants)
προσκαρτερούντωνattending / waiting onPres Act Part Gen Pl Masc · προσκαρτερέωpartitive genitive participle (describing the subset of attendants)→ descriptive present participle (habitual service)προσκαρτερέω: 'attend constantly, wait upon, persevere in'; a word with overtones of devoted service (cf. 1:14; 2:42, 46; 6:4).
αὐτῷhimDativedative of indirect object (of προσκαρτερούντων)
8

καὶ ἐξηγησάμενος αὐτοῖς ἅπαντα ἀπέστειλεν αὐτοὺς εἰς τὴν Ἰόππην.

and having described everything to them, he sent them to Joppa.

Completion of Cornelius's responseκαίThe verse closes the Cornelius scene with two actions: the debriefing (ἐξηγησάμενος — Cornelius tells his emissaries the vision) and the dispatch (ἀπέστειλεν). The aorist ἐξηγησάμενος is attendant-circumstance — he explains, then sends. The scene ends; the camera cuts to Peter.
καίandconnective (narrative sequence)
ἐξηγησάμενοςhaving explained / describedAor Mid Part Nom Sg Masc · ἐξηγέομαιattendant circumstance participle (antecedent to ἀπέστειλεν)→ constative aorist participleἐξηγέομαι: 'narrate, explain, describe in detail'; used in Lk 24:35 of the Emmaus disciples explaining what happened; here Cornelius recounts the vision to his messengers so they understand their mission.
αὐτοῖςto themDativedative of indirect object
ἅπανταeverythingAccusativeaccusative direct object (of ἐξηγησάμενος)ἅπας: 'all, everything'; a strengthened form of πᾶς; Cornelius hides nothing — full disclosure ensures the mission's credibility (cf. v.22: 'to hear what you have to say').
ἀπέστειλενsentAor Act Indic 3 Sg · ἀποστέλλωmain verb→ constative aorist (the dispatch)ἀποστέλλω: 'send out (with a commission)'; a more formal term than πέμπω — Cornelius acts as a sender with authority, commissioning his envoys.
αὐτούςthemAccusativeaccusative direct object
εἰςtopreposition + accusative (destination)
τήνtheAccusativearticle
ἸόππηνJoppaAccusativeaccusative of destination
9

Τῇ δὲ ἐπαύριον ὁδοιπορούντων ἐκείνων καὶ τῇ πόλει ἐγγιζόντων, ἀνέβη Πέτρος ἐπὶ τὸ δῶμα προσεύξασθαι περὶ ὥραν ἕκτην.

On the next day, as those men were on their way and drawing near to the city, Peter went up on the housetop to pray about the sixth hour.

Temporal shift / synchronised parallel sceneδέΤῇ δὲ ἐπαύριον pivots the narrative from Caesarea to Joppa — a classic Lucan synchronised-scene transition. Two genitive absolutes (ὁδοιπορούντων ἐκείνων … ἐγγιζόντων) run parallel to Peter's rooftop prayer, creating temporal overlap: as the messengers approach, Peter's vision is given. The sixth hour (noon) at prayer — an unusual hour — signals that Peter is devout like Cornelius.
Τῇon theDativearticle (dative of time)
δέnowpost-positive connective (scene shift)
ἐπαύριονnext dayDativeadverb (temporal — the following day)ἐπαύριον: 'on the morrow, the next day'; a frequent Lucan transitional term; the itinerary of vv.9, 23, 24 is carefully synchronized.
ὁδοιπορούντωνtravelingPres Act Part Gen Pl Masc · ὁδοιπορέωgenitive absolute (circumstantial — temporal)→ progressive present participle (ongoing journey)ὁδοιπορέω: 'travel, journey'; a compound of ὁδός + πορεύομαι; only here and Jn 4:6 in the NT.
ἐκείνωνthoseGenitivegenitive absolute subject (of ὁδοιπορούντων)ἐκεῖνος: 'that one'; the demonstrative distances the messengers from Peter — 'those (Cornelius's) men' — maintaining the two parallel threads.
καίandcopulative conjunction
τῇtheDativearticle (dative with ἐγγιζόντων — dat. of reference)
πόλειcityDativedative of direction (city they approach)πόλις: Joppa, the city toward which the messengers travel.
ἐγγιζόντωνdrawing nearPres Act Part Gen Pl Masc · ἐγγίζωgenitive absolute (second participial phrase, coordinate)→ progressive present (they are getting close)ἐγγίζω: 'come near, approach'; Luke's favored word for imminent arrival (cf. Lk 18:35; Acts 21:33).
ἀνέβηwent upAor Act Indic 3 Sg · ἀναβαίνωmain verb→ constative aoristἀναβαίνω: 'go up'; Palestinian houses had flat rooftops accessible by exterior stairs; the roof was used for prayer, drying, and sleeping.
ΠέτροςPeterNominativenominative subject
ἐπίonpreposition + accusative (location on top of)
τόtheAccusativearticle
δῶμαhousetop / roofAccusativeaccusative of locationδῶμα: 'flat roof'; Semitic house architecture; rooftops were semi-private spaces for prayer, preaching, and other activities (cf. Mt 10:27; Acts 10:32).
προσεύξασθαιto prayAor Mid Inf · προσεύχομαιinfinitive of purpose (expressing the reason for going up)→ constative aorist infinitiveπροσεύχομαι: 'pray'; the purpose-infinitive ties back to v.2 — both Cornelius and Peter are men of prayer; the vision comes to Peter mid-prayer.
περίaboutpreposition + accusative (approximate time)
ὥρανhourAccusativeaccusative of time
ἕκτηνsixthAccusativeaccusative ordinal numeral (attributive)ἕκτη ὥρα: noon; not a standard Jewish prayer hour (unlike the third or ninth); the detail emphasises that Peter is engaged in personal prayer at midday.
10

ἐγένετο δὲ πρόσπεινος καὶ ἤθελεν γεύσασθαι· παρασκευαζόντων δὲ αὐτῶν ἐπέπεσεν ἐπ' αὐτὸν ἔκστασις,

He became hungry and wanted to eat; but while they were preparing a meal, a trance fell on him,

Circumstantial setting of the visionδέThe double δέ (ἐγένετο δέ … παρασκευαζόντων δέ) gives two simultaneous circumstances: Peter is hungry, and food is being prepared below. Into this mundane moment the ἔκστασις ('trance, ecstasy') falls — the vision is not sought but given. The hunger may be narratively significant: it primes Peter to think about food, making the sheet-vision apt.
ἐγένετοhe becameAor Mid Indic 3 Sg · γίνομαιmain verb (ingressive aorist: entering a state)→ ingressive aoristγίνομαι: 'become'; the aorist ἐγένετο + adjective is Luke's standard idiom for describing a character's condition.
δέandpost-positive connective
πρόσπεινοςvery hungryNominativepredicate adjectiveπρόσπεινος: 'very hungry'; a NT hapax; compound of πρός + πεινάω; the prefix intensifies — Peter is famished. The hunger contextualises the food-centred vision.
καίandcopulative conjunction
ἤθελενwantedImpf Act Indic 3 Sg · θέλωmain verb (coordinate with ἐγένετο)→ conative imperfect (desire not yet fulfilled)θέλω: 'wish, want'; the imperfect is conative — Peter was wanting to eat but the trance intervenes before he can.
γεύσασθαιto taste / to eatAor Mid Inf · γεύομαιinfinitive of indirect discourse / object (of ἤθελεν)→ constative aorist infinitiveγεύομαι: 'taste, eat'; a mild expression — 'he wanted a bite to eat.'
παρασκευαζόντωνpreparingPres Act Part Gen Pl Masc · παρασκευάζωgenitive absolute (temporal — while they were preparing)→ progressive present participle (ongoing preparation)παρασκευάζω: 'prepare, make ready'; the household staff are preparing a meal below — the vision breaks into the ordinary domestic routine.
δέbutpost-positive connective (mildly adversative — contrast with Peter's hunger)
αὐτῶνthemGenitivegenitive absolute subject (of παρασκευαζόντων)
ἐπέπεσενfell uponAor Act Indic 3 Sg · ἐπιπίπτωmain verb→ ingressive aorist (sudden onset)ἐπιπίπτω: 'fall upon, come upon'; used of the Spirit falling on people (8:16; 10:44; 11:15) and here of a trance — the sudden, overwhelming character of the divine visitation.
ἐπ'onpreposition + accusative (direction: onto Peter)
αὐτόνhimAccusativeaccusative after ἐπί
ἔκστασιςa trance / ecstasyNominativenominative subjectἔκστασις: 'standing outside oneself'; in Acts the word describes a visionary state distinct from normal consciousness (cf. 11:5; 22:17); from ἐξίστημι ('be beside oneself'). Distinct from the ὅραμα of vv.3, 17 — this is a deeper, ecstatic state.
11

καὶ θεωρεῖ τὸν οὐρανὸν ἀνεῳγμένον καὶ καταβαῖνον σκεῦός τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιέμενον ἐπὶ τῆς γῆς,

and he sees the heavens opened and something like a great sheet descending, being let down to the earth by its four corners,

Vision content (first element)καίThe historic present θεωρεῖ ('he sees') is a vivid visionary present — Luke shifts into the present tense to render the immediacy of what Peter observes within the trance. The opened heavens (cf. Ezek 1:1; Mk 1:10; Acts 7:56) signal a divine disclosure. The sheet descending on four corners may evoke the four corners of the earth (Isa 11:12; Rev 7:1), symbolising the universal scope of what follows.
καίandconnective (narrative sequence within vision)
θεωρεῖhe seesPres Act Indic 3 Sg · θεωρέωmain verb (historic present)→ historic present (vivid, dramatic vision narration)θεωρέω: 'observe, perceive, see (with attention)'; used for sustained, attentive seeing.
τόνtheAccusativearticle
οὐρανόνheavenAccusativeaccusative direct object (of θεωρεῖ)οὐρανός: 'heaven, sky'; the opened heaven is the standard apocalyptic frame for divine revelation (cf. Mk 1:10; Jn 1:51; Rev 4:1; 19:11).
ἀνεῳγμένονopened / standing openPerf Pass Part Acc Sg Masc · ἀνοίγωobject complement (predicate participle to τὸν οὐρανόν)→ intensive perfect participle (standing in an open state)ἀνοίγω: 'open'; the perfect ἀνεῳγμένον signals a state resulting from an opening — the heaven is and remains open for the duration of the vision.
καίandcopulative conjunction
καταβαῖνονdescendingPres Act Part Acc Sg Neut · καταβαίνωobject complement (predicate participle, second object seen)→ progressive present participle (the descent is in process)καταβαίνω: 'descend, come down'; the progressive participle emphasises the ongoing, visible descent.
σκεῦόςan object / vessel / containerAccusativeaccusative direct object (second object of θεωρεῖ)σκεῦος: 'vessel, implement, container'; broadly 'thing, object'; the word is deliberately vague — Peter must interpret the vision.
τιa certain / something likeAccusativeindefinite pronoun (attributive — 'something')
ὡςlikecomparative particle (introducing approximate description)
ὀθόνηνa sheet / linen clothAccusativeaccusative after ὡς (standard of comparison)ὀθόνη: 'fine linen, sheet, cloth'; in classical usage also 'sail'; the large cloth can contain many animals. Luke uses the same term in the Emmaus account (Lk 24:12 variant) and Acts 10:11; 11:5.
μεγάληνgreat / largeAccusativeaccusative adjective (attributive)
τέσσαρσινfourDativedative numeral (instrumental — held by four corners)
ἀρχαῖςcorners / edgesDativedative of means (by/at its four corners)ἀρχή: 'beginning, corner, extremity'; here used in the rare sense of 'corners/extremities' of the cloth — cf. 11:5 (same expression). The four corners may evoke the four winds and the universal reach of the new people of God.
καθιέμενονbeing let downPres Pass Part Acc Sg Neut · καθίημιparticiple (supplementary/attendant — modifying σκεῦός)→ progressive present participle (ongoing lowering)καθίημι: 'let down, lower'; used of the paralytic let through the roof (Lk 5:19) and here. The passive implies an unseen agent lowering the sheet from heaven.
ἐπίtopreposition + genitive (direction toward surface)
τῆςtheGenitivearticle
γῆςearthGenitivegenitive after ἐπί (direction toward)γῆ: 'earth, ground'; the sheet descends from heaven to earth, traversing the barrier the vision is about to symbolically dissolve.
12

ἐν ᾧ ὑπῆρχεν πάντα τὰ τετράποδα καὶ ἑρπετὰ τῆς γῆς καὶ πετεινὰ τοῦ οὐρανοῦ.

in which were all kinds of four-footed animals and reptiles of the earth and birds of the air.

Vision content (sheet's contents described)asyndetonAsyndeton continues the vision description. The three categories — four-footed (land), reptiles (ground/water), birds (air) — cover the whole animal kingdom; the list evokes both the creation account of Gen 1 and the Levitical food-purity laws of Lev 11–17, which divide clean from unclean among precisely these categories. The word πάντα ('all kinds') signals comprehensiveness — nothing is excluded.
ἐνinpreposition + dative (location within the sheet)
whichDativerelative pronoun (dative after ἐν, referring to σκεῦός)
ὑπῆρχενwere / existedImpf Act Indic 3 Sg · ὑπάρχωmain verb (existential)→ descriptive imperfect (ongoing state within the vision)ὑπάρχω: 'be, exist'; Luke's preferred substitute for εἰμί; the imperfect describes the contents as Peter perceives them spread out.
πάνταall kinds ofNominativeadjective (subject complement, encompassing all)
τάtheNominativearticle
τετράποδαfour-footed animalsNominativenominative subject (first category)τετράπους: 'four-footed creature'; Lev 11:2–8 distinguishes clean and unclean quadrupeds. The word encompasses both.
καίandcopulative conjunction
ἑρπετάreptiles / creeping thingsNominativenominative subject (second category, coordinate)ἑρπετόν: 'creeping thing, reptile'; from ἕρπω ('crawl'); LXX uses the term for all Lev 11:29–31, 41–44 unclean creeping things. All are categorically unclean.
τῆςof theGenitivearticle
γῆςearthGenitivegenitive (classifying — 'of the earth')
καίandcopulative conjunction
πετεινάbirdsNominativenominative subject (third category, coordinate)πετεινόν: 'bird, flying creature'; Lev 11:13–20 lists unclean birds. The three categories together cover the full range of living creatures and thus the full range of Levitical food law.
τοῦof theGenitivearticle
οὐρανοῦheaven / skyGenitivegenitive (classifying — 'of the sky')
13

καὶ ἐγένετο φωνὴ πρὸς αὐτόν· ἀναστάς, Πέτρε, θῦσον καὶ φάγε.

And a voice came to him: 'Rise, Peter, kill and eat.'

Divine command (voice within vision)καίThe formula ἐγένετο φωνή ('a voice came') is a standard divine communication marker in Luke-Acts (cf. Lk 3:22; 9:35; Acts 9:4). The three imperatives ἀναστάς (participle of attendant action: 'rise!') + θῦσον ('kill!') + φάγε ('eat!') form a sharp, unambiguous command with no qualification — which makes Peter's refusal in v.14 all the sharper.
καίandconnective
ἐγένετοthere came / there wasAor Mid Indic 3 Sg · γίνομαιexistential main verb→ ingressive aorist (sudden onset of the voice)
φωνήa voiceNominativenominative subjectφωνή: 'voice, sound'; the divine 'voice from heaven' (bath qol tradition) — here the voice of God, confirmed by the divine claim in v.15.
πρόςtopreposition + accusative (direction: to Peter)
αὐτόνhimAccusativeaccusative after πρός
ἀναστάςrise!Aor Act Part Nom Sg Masc · ἀνίστημιattendant circumstance participle (used as imperative: 'get up and —')→ ingressive aorist participleἀνίστημι: 'rise, stand up'; the participle used as an imperative of preparation is a Semitic idiom (cf. Lk 15:18; Acts 9:11).
ΠέτρεPeterVocativevocative of direct address
θῦσονkill / slaughterAor Act Imper 2 Sg · θύωmain imperative→ ingressive aorist imperativeθύω: 'sacrifice, slaughter (for eating)'; has both a sacrificial and a culinary sense; here probably the latter — the food-law context makes 'slaughter and eat' the natural reading, though the sacrificial nuance may be deliberate.
καίandcopulative conjunction (joining imperatives)
φάγεeatAor Act Imper 2 Sg · ἐσθίωmain imperative (coordinate with θῦσον)→ ingressive aorist imperativeἐσθίω: 'eat'; together θῦσον + φάγε cover the whole process from slaughter to consumption — no ceremonial preparation implied.
14

ὁ δὲ Πέτρος εἶπεν· Μηδαμῶς, κύριε, ὅτι οὐδέποτε ἔφαγον πᾶν κοινὸν καὶ ἀκάθαρτον.

But Peter said, 'By no means, Lord, for I have never eaten anything common or unclean.'

Objection (contrast with the command)δέThe adversative δέ signals Peter's resistance. Μηδαμῶς ('by no means, absolutely not') is the strongest Greek negative of refusal. The explanation ὅτι + οὐδέποτε ('for never') appeals to lifelong observance of the Levitical purity laws. The irony is patent: Peter refuses the divine command in a divine vision — the very thing the voice is about to address.
theNominativearticle used as pronoun (resumptive subject)
δέbutpost-positive connective (adversative)
ΠέτροςPeterNominativenominative subject (emphatic — the full name emphasises his conscious refusal)
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
Μηδαμῶςby no means / certainly notadverb of emphatic negationμηδαμῶς: 'in no way, by no means'; the strongest refusal adverb in Greek (used with the imperative/command context); cf. 11:8 (the parallel retelling). Only four NT occurrences, all in Acts and Revelation.
κύριεLordVocativevocative of addressκύριε: Peter addresses the voice as 'Lord' while refusing its command — the tension highlights his genuine bewilderment.
ὅτιbecause / forcausal conjunction (giving the ground for refusal)
οὐδέποτεneveradverb of negation (absolute temporal: 'not ever')οὐδέποτε: 'never'; a strong temporal absolute; Peter claims lifelong, unbroken observance of the dietary laws.
ἔφαγονI ateAor Act Indic 1 Sg · ἐσθίωmain verb (of objection)→ constative aorist (summarising his entire life's practice)
πᾶνanythingAccusativeadjective used as pronoun (accusative, object of ἔφαγον)
κοινόνcommon / profaneAccusativeaccusative predicate adjective (coordinate with ἀκάθαρτον)κοινός: 'common, profane, ceremonially unclean'; in purity-law contexts, an item that has been rendered unclean by contact or mixing; see v.15 and the chapter's central crux.
καίorcopulative / disjunctive conjunction
ἀκάθαρτονuncleanAccusativeaccusative adjective (coordinate with κοινόν)ἀκάθαρτος: 'unclean, impure'; the Levitical technical term (cf. Lev 11:26–27 LXX); slightly stronger than κοινός — intrinsically unclean by Levitical category.
15

καὶ φωνὴ πάλιν ἐκ δευτέρου πρὸς αὐτόν· ἃ ὁ θεὸς ἐκαθάρισεν σὺ μὴ κοίνου.

And the voice came to him again a second time: 'What God has cleansed, do not call common.'

Divine counter-command (the chapter's central crux)καίThe central theological declaration of the entire chapter. The divine voice responds to Peter's refusal with an authoritative counter-command. The aorist ἐκαθάρισεν ('has cleansed') is decisive — a completed divine act that redefines the category. The present imperative μὴ κοίνου ('do not keep calling common') implies Peter's ongoing, habitual refusal must now stop. The verse's referent is disputed: does it concern food (abrogating Lev 11), Gentiles (defining who may belong to God's people), or both simultaneously? The chapter's trajectory (Gentile reception of the Spirit, v.44) favors the reading that foods stand for people — but the ambiguity is structurally deliberate.
καίandconnective
φωνήa voiceNominativenominative subject
πάλινagainadverb (reiteration)
ἐκforpreposition + genitive (idiom: ἐκ δευτέρου = 'a second time')
δευτέρουa second timeGenitivegenitive in idiom ἐκ δευτέρουἐκ δευτέρου: 'for the second time'; cf. v.16 where the whole cycle happens three times.
πρόςtopreposition + accusative (direction)
αὐτόνhimAccusativeaccusative after πρός
whatAccusativerelative pronoun (accusative direct object of ἐκαθάρισεν, fronted for emphasis)
theNominativearticle
θεόςGodNominativenominative subject (of ἐκαθάρισεν)θεός: the divine subject is emphatic — it is GOD who has cleansed, not a human decision or process; the divine agency brooks no objection.
ἐκαθάρισενhas cleansedAor Act Indic 3 Sg · καθαρίζωverb in relative clause (the divine act)→ constative aorist (God's completed, authoritative act of declaring clean)καθαρίζω: 'make clean, purify'; the same verb Jesus used in cleansing lepers (Mk 1:41; Lk 5:12–13); here God applies it categorically to whatever is in the sheet — and by extension to Gentiles.
σύyouNominativenominative subject (emphatic — in contrast to God: 'what GOD cleansed, YOU must not…')
μήnotnegative particle (with present imperative = prohibition of ongoing action)
κοίνουcall common / defilePres Act Imper 2 Sg · κοινόωmain verb (prohibition)→ progressive present imperative with μή = 'stop doing' (ongoing habit being prohibited)κοινόω: 'make common, defile, render ceremonially impure'; from κοινός; the present imperative with μή prohibits the continued practice — do not persist in labelling common what God has declared clean.
16

τοῦτο δὲ ἐγένετο ἐπὶ τρίς, καὶ εὐθὺς ἀνελήμφθη τὸ σκεῦος εἰς τὸν οὐρανόν.

This happened three times, and immediately the object was taken back up into heaven.

Conclusion of the visionδέThe threefold repetition of the vision-command cycle is emphatic — in Jewish narrative, three repetitions signal divine certainty and completeness (cf. the threefold denial of Peter, Jn 18:17–27; the threefold vision of Ananias, Acts 9:10–16). The word εὐθύς ('immediately') closes the vision abruptly, leaving Peter to interpret what he has seen.
τοῦτοthisNominativedemonstrative pronoun (nominative subject — refers to the whole vision cycle)
δέandpost-positive connective
ἐγένετοhappenedAor Mid Indic 3 Sg · γίνομαιmain verb→ constative aorist (the whole cycle viewed as one event)
ἐπίup topreposition + accusative (distributive/quantitative: 'three times')
τρίςthree timesnumeral adverbτρίς: 'three times'; the threefold repetition underlines divine certainty (cf. 11:10 — Peter repeats ἐπὶ τρίς in his Jerusalem retelling).
καίandcopulative conjunction
εὐθύςimmediatelyadverb (temporal — immediacy of withdrawal)εὐθύς: 'immediately'; the vision ends abruptly, without explanation — Peter must work out its meaning.
ἀνελήμφθηwas taken upAor Pass Indic 3 Sg · ἀναλαμβάνωmain verb→ constative aorist passive (the sheet is removed by divine agency)ἀναλαμβάνω: 'take up'; the same verb used of the Ascension (1:2, 11, 22); the passive implies God withdraws the sheet. The vision is complete.
τόtheNominativearticle
σκεῦοςobject / vesselNominativenominative subject
εἰςintopreposition + accusative (destination: back to heaven)
τόνtheAccusativearticle
οὐρανόνheavenAccusativeaccusative of destination
17

Ὡς δὲ ἐν ἑαυτῷ διηπόρει ὁ Πέτρος τί ἂν εἴη τὸ ὅραμα ὃ εἶδεν, ἰδοὺ οἱ ἄνδρες οἱ ἀπεσταλμένοι ὑπὸ τοῦ Κορνηλίου διερωτήσαντες τὴν οἰκίαν τοῦ Σίμωνος ἐπέστησαν ἐπὶ τὸν πυλῶνα,

Now while Peter was greatly perplexed within himself about what the vision that he had seen might mean, behold, the men who had been sent by Cornelius, having inquired their way to Simon's house, stood at the gate.

Temporal overlap / divine synchronyὡς δέThe temporal clause ὡς δέ … ἰδού creates a dramatic juxtaposition: Peter is perplexed inside the vision's meaning; at that very moment, providentially, Cornelius's men appear. Luke uses ἰδού ('behold/look!') to mark the divine coincidence — what seems accidental is in fact orchestrated. The imperfect διηπόρει ('was deeply perplexed') captures Peter's ongoing, unresolved confusion.
Ὡςwhile / astemporal conjunction
δέnowpost-positive connective
ἐνwithinpreposition + dative (reflexive location: within himself)
ἑαυτῷhimselfDativereflexive pronoun (dative of sphere — internal pondering)
διηπόρειwas greatly perplexedImpf Act Indic 3 Sg · διαπορέωverb of temporal clause (ongoing state of perplexity)→ descriptive imperfect (continuous bewilderment)διαπορέω: 'be thoroughly at a loss, be greatly perplexed'; compound of διά + ἀπορέω; Luke's favourite word for genuine confusion (cf. 2:12; 5:24; Lk 9:7).
theNominativearticle
ΠέτροςPeterNominativenominative subject (of temporal clause)
τίwhatNominativeinterrogative pronoun (predicate nominative in indirect question)
ἄν[potential particle]modal particle (with optative εἴη: indirect deliberative question)ἄν + optative: the indirect deliberative question (what the vision might mean) expressed with genuine uncertainty.
εἴηmight be / could meanPres Act Opt 3 Sg · εἰμίoptative in indirect question (with ἄν — potential)→ potential optative (genuine uncertainty about the vision's meaning)
τόtheNominativearticle
ὅραμαvisionNominativenominative subject of indirect question
whichAccusativerelative pronoun (accusative object of εἶδεν)
εἶδενhe had seenAor Act Indic 3 Sg · ὁράωverb of relative clause→ constative aorist
ἰδούbehold / look!discourse particle (marks divine coincidence / surprising development)ἰδού: 'behold, look'; a Lucan marker of providential surprise; the arrival of the men at precisely this moment is Luke's theological point.
οἱtheNominativearticle
ἄνδρεςmenNominativenominative subject
οἱtheNominativearticle (with attributive participle)
ἀπεσταλμένοιhaving been sentPerf Pass Part Nom Pl Masc · ἀποστέλλωattributive participle (describing the men)→ intensive perfect participle (they stand as sent-ones — their commission still active)ἀποστέλλω: cf. v.8 — the same verb; they are official envoys.
ὑπόbypreposition + genitive (ultimate agent of passive)
τοῦtheGenitivearticle
ΚορνηλίουCorneliusGenitivegenitive of agent (after ὑπό)
διερωτήσαντεςhaving inquired their wayAor Act Part Nom Pl Masc · διερωτάωattendant circumstance participle (antecedent to ἐπέστησαν)→ constative aorist participleδιερωτάω: 'inquire through, find by asking'; a compound implying asking along the way; a NT hapax.
τήνtheAccusativearticle
οἰκίανhouseAccusativeaccusative direct object (of διερωτήσαντες)
τοῦofGenitivearticle
ΣίμωνοςSimonGenitivegenitive of possession
ἐπέστησανstood / arrivedAor Act Indic 3 Pl · ἐφίστημιmain verb (narrative aorist)→ ingressive aorist (they come to a stop at the gate)ἐφίστημι: 'stand upon/over, arrive at, appear suddenly'; frequently in Luke-Acts for a sudden arrival or appearance (cf. 12:7; 23:27).
ἐπίatpreposition + accusative (location arrived at)
τόνtheAccusativearticle
πυλῶναgate / gatewayAccusativeaccusative of locationπυλών: 'gate, gateway'; the entrance-vestibule of a house or courtyard; they stop at the outer gate and call in — they do not yet presume to enter.
18

καὶ φωνήσαντες ἐπυνθάνοντο εἰ Σίμων ὁ ἐπικαλούμενος Πέτρος ἐνθάδε ξενίζεται.

and calling out they were asking whether Simon who is called Peter was lodging there.

Action of the emissariesκαίThe aorist participle φωνήσαντες ('calling out') is attendant circumstance — they call to get attention, then ask. The imperfect ἐπυνθάνοντο ('were asking') captures the ongoing inquiry. The indirect question mirrors the angel's identification formula in v.5–6, closing the loop of Cornelius's mission.
καίandconnective
φωνήσαντεςcalling outAor Act Part Nom Pl Masc · φωνέωattendant circumstance participle→ constative aorist participle
ἐπυνθάνοντοwere inquiring / were askingImpf Mid Indic 3 Pl · πυνθάνομαιmain verb→ descriptive imperfect (ongoing inquiry)πυνθάνομαι: 'inquire, ask (for information)'; implies a formal request for information, used of official inquiries elsewhere in Acts (cf. 23:19, 20, 34).
εἰwhetherconjunction introducing indirect yes/no question
ΣίμωνSimonNominativenominative subject (of indirect question)
theNominativearticle (with attributive participle)
ἐπικαλούμενοςcalled / surnamedPres Pass Part Nom Sg Masc · ἐπικαλέωattributive participle (modifying Σίμων)→ descriptive present (standing surname)ἐπικαλέω (passive): 'be surnamed'; cf. v.5.
ΠέτροςPeterNominativepredicate nominative (surname)
ἐνθάδεhereadverb of placeἐνθάδε: 'here, in this place'; cf. v.32 where the word recurs in Cornelius's retelling.
ξενίζεταιis lodgingPres Pass Indic 3 Sg · ξενίζωverb of indirect question→ progressive present (ongoing stay)ξενίζω (passive): 'be lodging as a guest'; cf. v.6.
19

τοῦ δὲ Πέτρου διενθυμουμένου περὶ τοῦ ὁράματος εἶπεν αὐτῷ τὸ πνεῦμα· ἰδοὺ ἄνδρες τρεῖς ζητοῦντές σε,

While Peter was pondering about the vision, the Spirit said to him, 'Look, three men are seeking you;'

Divine interpretation / bridging commandδέThe genitive absolute (Πέτρου διενθυμουμένου) continues the picture of Peter's active pondering — the Spirit speaks into Peter's reflection, not in a vacuum. The shift from 'voice' (vv.13, 15) to 'the Spirit' (v.19) identifies the visionary voice as the Holy Spirit. The textual variant 'two men' (δύο) is weakly attested; the majority 'three men' (τρεῖς) corresponds to v.7's group.
τοῦofGenitivearticle (genitive absolute subject)
δέandpost-positive connective
ΠέτρουPeterGenitivegenitive absolute subject
διενθυμουμένουpondering / thinking carefullyPres Mid Part Gen Sg Masc · διενθυμέομαιgenitive absolute participle (temporal — while pondering)→ progressive present participle (ongoing reflection)διενθυμέομαι: 'think through carefully, ponder, deliberate'; a NT hapax; compound of διά + ἐνθυμέομαι; the prefix intensifies the depth of thought.
περίabout / concerningpreposition + genitive (topic)
τοῦtheGenitivearticle
ὁράματοςvisionGenitivegenitive after περί (content of pondering)
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
αὐτῷto himDativedative of indirect object
τόtheNominativearticle
πνεῦμαSpiritNominativenominative subjectπνεῦμα: 'Spirit'; the Holy Spirit — v.19 identifies the voice of vv.13–15 as the Spirit, confirming the vision's divine origin and linking the Cornelius episode directly to the Spirit's mission agency in Acts.
ἰδούlook / beholddiscourse particle (urgency marker)
ἄνδρεςmenNominativenominative subject (of ζητοῦντές)
τρεῖςthreeNominativenumeral (attributive to ἄνδρες)τρεῖς: three — matching the two servants and the soldier of v.7.
ζητοῦντέςseeking / looking forPres Act Part Nom Pl Masc · ζητέωpredicate participle (describing the men's current action)→ progressive present (they are actively seeking right now)ζητέω: 'seek, look for'; the urgency of the present tense — they are at the gate at this very moment.
σεyouAccusativeaccusative direct object (of ζητοῦντές)
20

ἀλλὰ ἀναστὰς κατάβηθι καὶ πορεύου σὺν αὐτοῖς μηδὲν διακρινόμενος, ὅτι ἐγὼ ἀπέσταλκα αὐτούς.

but rise, go down, and go with them without hesitation, because I myself have sent them.'

Command (overriding hesitation)ἀλλάThe strong adversative ἀλλά ('but') counters any hesitation suggested by Peter's perplexity. Three imperatives (ἀναστάς–κατάβηθι–πορεύου) constitute the Spirit's command. The key phrase μηδὲν διακρινόμενος ('without any doubting/making distinctions') is ambiguous: it can mean 'without inner hesitation' and/or 'without making distinctions between persons' (the same word διακρίνω in 11:12 is recalled by Peter at the Jerusalem council). The divine claim ἐγὼ ἀπέσταλκα ('I myself have sent') explains the coincidence and authorises the mission.
ἀλλάbutadversative conjunction (strong contrast)ἀλλά: the stronger adversative (vs. δέ); overrides any hesitation: 'contrary to your perplexity, get up and go.'
ἀναστάςriseAor Act Part Nom Sg Masc · ἀνίστημιattendant circumstance participle (imperatival — 'get up and —')→ ingressive aorist participle
κατάβηθιgo downAor Act Imper 2 Sg · καταβαίνωmain imperative→ ingressive aorist imperativeκαταβαίνω: 'come down'; from the rooftop (v.9) to the street level where the men wait.
καίandcopulative conjunction (joining imperatives)
πορεύουgoPres Mid Imper 2 Sg · πορεύομαιmain imperative→ progressive present imperative (ongoing journey: 'keep going with them')πορεύομαι: 'go, travel'; the present imperative envisions the whole journey to Caesarea.
σύνwithpreposition + dative (accompaniment)
αὐτοῖςthemDativedative after σύν
μηδένnothing / in no wayAccusativeaccusative of respect (adverbial — 'in no respect')
διακρινόμενοςdoubting / making distinctionsPres Mid Part Nom Sg Masc · διακρίνωattendant circumstance participle (modal — manner of going)→ progressive present (ongoing manner: without any hesitation throughout)διακρίνω (middle): 'waver, doubt, make distinctions'; the deliberate ambiguity is exegetically significant — Peter is told to go (1) without inner hesitation and (2) without drawing social-boundary distinctions between Jew and Gentile. Both senses are activated by the context and by the Jerusalem retelling in 11:12.
ὅτιbecausecausal conjunction (grounding the command)
ἐγώINominativenominative subject (emphatic first-person pronoun)ἐγώ: emphatic — 'I myself'; the Spirit's personal authority underwrites the mission.
ἀπέσταλκαhave sentPerf Act Indic 1 Sg · ἀποστέλλωmain verb→ intensive perfect (the sending stands, with abiding authority)ἀποστέλλω: 'send (with commission)'; the perfect ἀπέσταλκα claims that the Spirit's commissioning of these men is an enduring, authoritative act — they are the Spirit's own envoys.
αὐτούςthemAccusativeaccusative direct object
21

καταβὰς δὲ Πέτρος πρὸς τοὺς ἄνδρας εἶπεν· ἰδοὺ ἐγώ εἰμι ὃν ζητεῖτε· τίς ἡ αἰτία δι' ἣν πάρεστε;

And Peter went down to the men and said, 'Look, I am the one you are seeking; what is the reason for which you have come?'

Peter's compliance and self-identificationδέThe aorist καταβάς ('having gone down') shows Peter's immediate obedience to the Spirit's command. He identifies himself — ἰδοὺ ἐγώ εἰμι ('behold, I am he') — and asks for the reason. The question τίς ἡ αἰτία ('what is the reason') positions Peter as one who needs to hear from Cornelius before committing to accompany strangers to a Gentile household.
καταβάςgoing downAor Act Part Nom Sg Masc · καταβαίνωattendant circumstance participle (antecedent to εἶπεν)→ constative aorist participle
δέandpost-positive connective
ΠέτροςPeterNominativenominative subject
πρόςtopreposition + accusative (motion toward persons)
τούςtheAccusativearticle
ἄνδραςmenAccusativeaccusative after πρός
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
ἰδούlook / beholddiscourse particle (presenting oneself)
ἐγώINominativenominative subject (emphatic self-identification)
εἰμιamPres Act Indic 1 Sg · εἰμίcopulative verb→ stative present
ὅνwhomAccusativerelative pronoun (accusative — object of ζητεῖτε)
ζητεῖτεyou are seekingPres Act Indic 2 Pl · ζητέωverb of relative clause→ progressive present
τίςwhatNominativeinterrogative pronoun (predicate nominative in question)
theNominativearticle
αἰτίαreason / causeNominativenominative subjectαἰτία: 'reason, cause, charge'; a legal-procedural term in Acts (cf. 22:24; 23:28; 28:20); Peter's question is semi-formal.
δι'for whichpreposition + accusative (causal: 'on account of which')
ἥνwhichAccusativerelative pronoun (accusative after διά)
πάρεστεyou have come / are presentPres Act Indic 2 Pl · πάρειμιverb of relative clause (the men's arrival)→ stative/resultant presentπάρειμι: 'be present, have come'; πάρεστε is a resultant present — 'you are here (having come).'
22

οἱ δὲ εἶπαν· Κορνήλιος ἑκατοντάρχης, ἀνὴρ δίκαιος καὶ φοβούμενος τὸν θεὸν μαρτυρούμενός τε ὑπὸ ὅλου τοῦ ἔθνους τῶν Ἰουδαίων, ἐχρηματίσθη ὑπὸ ἀγγέλου ἁγίου μεταπέμψασθαί σε εἰς τὸν οἶκον αὐτοῦ καὶ ἀκοῦσαι ῥήματα παρά σου.

And they said, 'Cornelius, a centurion, a righteous and God-fearing man, well spoken of by the whole Jewish nation, was directed by a holy angel to send for you to come to his house and to hear words from you.'

The messengers' testimonyδέThe messengers' speech echoes the narrator's introduction (vv.1–2) but adds new details: δίκαιος ('righteous'), the Jewish community's positive testimony, and the identification of the angel as 'holy' (ἁγίου). The passive ἐχρηματίσθη ('was divinely directed/warned') is a term of oracular divine guidance — used in Matthew's infancy narrative and Heb 8:5; 11:7 for God giving specific instructions. The charge ἀκοῦσαι ῥήματα παρά σου ('to hear words from you') elevates Peter's forthcoming speech.
οἱtheyNominativearticle used as pronoun (subject)
δέandpost-positive connective
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
ΚορνήλιοςCorneliusNominativenominative subject (of ἐχρηματίσθη)
ἑκατοντάρχηςcenturionNominativenominative in apposition
ἀνήρa manNominativenominative in apposition (character summary)
δίκαιοςrighteousNominativepredicate adjective (first quality)δίκαιος: 'righteous, upright'; a broad Jewish moral qualification implying law-abiding conduct; here applied to a Gentile — remarkable in a Jewish context.
καίandcopulative conjunction
φοβούμενοςfearingPres Mid Part Nom Sg Masc · φοβέομαιsupplementary participle (continuing character description)→ descriptive presentφοβέομαι τὸν θεόν: cf. v.2 — the God-fearer designation echoed by the messengers.
τόνtheAccusativearticle
θεόνGodAccusativeaccusative direct object (of φοβούμενος)
μαρτυρούμενόςtestified about / well spoken ofPres Pass Part Nom Sg Masc · μαρτυρέωsupplementary participle (third quality)→ descriptive present (ongoing good reputation)μαρτυρέω (passive): 'be testified about, be vouched for'; cf. Acts 6:3 (the seven, well-spoken-of); a community vetting formula.
τεandpost-positive connective (linking closely related clause)
ὑπόbypreposition + genitive (agent of passive)
ὅλουall / entireGenitiveadjective (attributive: the whole nation)
τοῦtheGenitivearticle
ἔθνουςnationGenitivegenitive after ὑπό (agent)ἔθνος: 'nation, people'; here the Jewish people — ironically, the messengers use the word that elsewhere in Acts means 'the Gentiles.'
τῶνof theGenitivearticle (partitive genitive)
ἸουδαίωνJewsGenitivepartitive/appositional genitive (specifying τοῦ ἔθνους)
ἐχρηματίσθηwas directed / was divinely instructedAor Pass Indic 3 Sg · χρηματίζωmain verb→ constative aorist passive (the divine oracle/instruction received)χρηματίζω (passive): 'receive a divine oracle/command, be warned/instructed by God'; used of divine guidance in Mt 2:12, 22; Lk 2:26; Acts 11:26; Heb 8:5; 11:7 — a weighty term implying a formal divine directive.
ὑπόbypreposition + genitive (agent of passive)
ἀγγέλουan angelGenitivegenitive of agent
ἁγίουholyGenitivegenitive adjective (attributive to ἀγγέλου)ἅγιος: 'holy'; the messengers add this epithet — not in Cornelius's own report in vv.3, 30 — lending further authority to the instruction.
μεταπέμψασθαίto send forAor Mid Inf · μεταπέμπωinfinitive of indirect speech (content of the divine command)→ constative aorist infinitive
σεyouAccusativeaccusative direct object (of μεταπέμψασθαί)
εἰςtopreposition + accusative (destination)
τόνtheAccusativearticle
οἶκονhouseAccusativeaccusative of destination
αὐτοῦhisGenitivegenitive of possession
καίandcopulative conjunction
ἀκοῦσαιto hearAor Act Inf · ἀκούωinfinitive of purpose (coordinate with μεταπέμψασθαί)→ constative aorist infinitiveἀκούω: 'hear, listen'; the combination 'send for you … to hear words from you' frames Peter's mission as an event of proclamation.
ῥήματαwords / a messageAccusativeaccusative direct object (of ἀκοῦσαι)ῥῆμα: 'word, saying, message'; in LXX/Luke-Acts often the spoken divine word (cf. 10:37, 44); the plural ῥήματα anticipates the kerygmatic speech of vv.34–43.
παράfrompreposition + genitive (source: from Peter)
σουyouGenitivegenitive after παρά (source of the words)
23

εἰσκαλεσάμενος οὖν αὐτοὺς ἐξένισεν. Τῇ δὲ ἐπαύριον ἀναστὰς ἐξῆλθεν σὺν αὐτοῖς, καί τινες τῶν ἀδελφῶν τῶν ἀπὸ Ἰόππης συνῆλθον αὐτῷ.

So he invited them in and lodged them. On the next day he arose and set out with them, and some of the brothers from Joppa went with him.

Consequence and departureοὖνThe inferential οὖν ('therefore, so') ties Peter's hospitality directly to what the men have said — he invites them in as a first act of boundary-crossing. The second half of the verse opens the journey narrative: ἀναστὰς ἐξῆλθεν ('he arose and went out') is Luke's standard travel-departure formula. The 'some brothers from Joppa' will serve as witnesses (cf. v.45; 11:12 — Peter explicitly recalls 'these six brothers').
εἰσκαλεσάμενοςhaving invited inAor Mid Part Nom Sg Masc · εἰσκαλέωattendant circumstance participle (antecedent to ἐξένισεν)→ constative aorist participleεἰσκαλέω (middle): 'call in, invite inside'; a NT hapax; the middle voice implies Peter calls them in for his own purposes — he will hear their message.
οὖνso / thereforeinferential conjunction
αὐτούςthemAccusativeaccusative direct object
ἐξένισενhosted / lodgedAor Act Indic 3 Sg · ξενίζωmain verb→ constative aoristξενίζω (active): 'entertain as guest, lodge'; the same word-family as vv.6, 18; 32 — the hospitality chain continues and now includes Gentiles.
Τῇon theDativearticle (dative of time)
δέandpost-positive connective
ἐπαύριονnext dayDativeadverb (temporal)
ἀναστάςrisingAor Act Part Nom Sg Masc · ἀνίστημιattendant circumstance participle (standard departure formula)→ ingressive aorist participle
ἐξῆλθενwent out / set outAor Act Indic 3 Sg · ἐξέρχομαιmain verb (departure)→ constative aoristἐξέρχομαι: 'go out, depart'; the journey departure formula: ἀναστάς + ἐξῆλθεν.
σύνwithpreposition + dative
αὐτοῖςthemDativedative after σύν
καίandcopulative conjunction
τινεςsomeNominativeindefinite pronoun (nominative subject)
τῶνof theGenitivearticle (partitive genitive)
ἀδελφῶνbrothersGenitivepartitive genitiveἀδελφός: 'brother'; the believing community in Joppa; they will be the circumcised believers (v.45) who are astonished at the Spirit's outpouring on Gentiles.
τῶνof theGenitivearticle (second attributive genitive)
ἀπόfrompreposition + genitive (provenance)
ἸόππηςJoppaGenitivegenitive of place
συνῆλθονwent with / accompaniedAor Act Indic 3 Pl · συνέρχομαιmain verb (coordinate with ἐξῆλθεν)→ constative aoristσυνέρχομαι: 'come/go together, accompany'; the company of Jewish-Christian witnesses is providentially important — they will be the astonished observers in v.45.
αὐτῷwith himDativedative of accompaniment
24

τῇ δὲ ἐπαύριον εἰσῆλθεν εἰς τὴν Καισάρειαν. ὁ δὲ Κορνήλιος ἦν προσδοκῶν αὐτούς, συγκαλεσάμενος τοὺς συγγενεῖς αὐτοῦ καὶ τοὺς ἀναγκαίους φίλους.

And on the following day he entered Caesarea. Now Cornelius was waiting for them, having called together his relatives and close friends.

Arrival and Cornelius's preparationδέThe journey structure is compressed: verse 23b begins the journey; verse 24 records the arrival the next day. The periphrastic ἦν προσδοκῶν ('was waiting for') highlights Cornelius's active, expectant waiting — a word used elsewhere for Israel's messianic expectation (Lk 3:15; 7:19–20; Acts 3:5). He has assembled his extended household — relatives and close friends — creating the audience for the gospel.
τῇon theDativearticle (dative of time)
δέandpost-positive connective
ἐπαύριονfollowing dayDativeadverb (temporal — third consecutive 'next day')
εἰσῆλθενhe enteredAor Act Indic 3 Sg · εἰσέρχομαιmain verb→ ingressive aorist (entry into the city)
εἰςintopreposition + accusative (destination)
τήνtheAccusativearticle
ΚαισάρειανCaesareaAccusativeaccusative of destination
theNominativearticle
δέand / nowpost-positive connective (circumstantial: meanwhile)
ΚορνήλιοςCorneliusNominativenominative subject
ἦνwasImpf Act Indic 3 Sg · εἰμίperiphrastic auxiliary (ἦν + participle = imperfect periphrastic)→ descriptive imperfect (ongoing expectant waiting)
προσδοκῶνwaiting for / expectingPres Act Part Nom Sg Masc · προσδοκάωparticiple in periphrastic construction (main predicate)→ progressive present (active, eager waiting)προσδοκάω: 'wait for, expect, anticipate'; used of messianic expectation in Luke-Acts (cf. Lk 3:15); Cornelius's posture of expectant waiting mirrors the devout in the infancy narrative.
αὐτούςthemAccusativeaccusative direct object (of προσδοκῶν)
συγκαλεσάμενοςhaving called togetherAor Mid Part Nom Sg Masc · συγκαλέωattendant circumstance participle (prior action: he called them together before they arrived)→ constative aorist participleσυγκαλέω (middle): 'call together for oneself'; the middle implies gathering them for his own purpose — to hear Peter.
τούςtheAccusativearticle
συγγενεῖςrelativesAccusativeaccusative direct object (of συγκαλεσάμενος)συγγενής: 'relative, kinsman'; the household-based mission expands: Cornelius gathers not just his household (v.2) but extended family.
αὐτοῦhisGenitivegenitive of possession
καίandcopulative conjunction
τούςtheAccusativearticle
ἀναγκαίουςclose / intimateAccusativeaccusative adjective (attributive to φίλους)ἀναγκαῖος: 'necessary, close, intimate'; of friends: 'close/dear friends'; the word implies bonds of mutual obligation and deep trust.
φίλουςfriendsAccusativeaccusative direct object (coordinate with συγγενεῖς)φίλος: 'friend'; the gathering now includes family and close friends — the gospel is about to reach a wider social network through Cornelius.
25

Ὡς δὲ ἐγένετο τοῦ εἰσελθεῖν τὸν Πέτρον, συναντήσας αὐτῷ ὁ Κορνήλιος πεσὼν ἐπὶ τοὺς πόδας προσεκύνησεν.

When Peter entered, Cornelius met him and, falling at his feet, worshipped him.

The meeting: Cornelius's dramatic gestureὡς δέThe moment of meeting is framed by the temporal clause ὡς δέ + genitive articular infinitive. Cornelius's προσεκύνησεν ('worshipped/did obeisance') and πεσὼν ἐπὶ τοὺς πόδας ('falling at his feet') are the posture of reverence before a divine figure; Peter's correction in v.26 insists he is only human. The scene anticipates the reversal: Peter, not Cornelius, is the one who must learn.
Ὡςwhentemporal conjunction
δέandpost-positive connective
ἐγένετοit happened / came aboutAor Mid Indic 3 Sg · γίνομαιexistential verb (LXX idiom: ἐγένετο + infinitive = 'when X came about')→ constative aoristἐγένετο + articular infinitive: a Semitic-style narrative formula (cf. Lk 1:8; 2:1; Acts 9:32); 'it came to pass that Peter entered.'
τοῦ[article with infinitive]Genitivearticle (genitive with articular infinitive)
εἰσελθεῖνto enterAor Act Inf · εἰσέρχομαιgenitive articular infinitive (after ἐγένετο — temporal)→ constative aorist infinitive
τόνtheAccusativearticle (accusative subject of infinitive)
ΠέτρονPeterAccusativeaccusative subject of infinitive
συναντήσαςmeeting / going to meetAor Act Part Nom Sg Masc · συναντάωattendant circumstance participle (Cornelius as subject, antecedent to προσεκύνησεν)→ constative aorist participleσυναντάω: 'meet, encounter'; Cornelius actively goes to meet Peter — the whole household is assembled and he comes personally.
αὐτῷhimDativedative of indirect object (person met)
theNominativearticle
ΚορνήλιοςCorneliusNominativenominative subject
πεσώνhaving fallenAor Act Part Nom Sg Masc · πίπτωattendant circumstance participle (antecedent to προσεκύνησεν)→ constative aorist participleπίπτω: 'fall'; prostration at someone's feet is the posture of complete reverence; Cornelius treats Peter as a divine envoy.
ἐπίatpreposition + accusative (location at his feet)
τούςtheAccusativearticle
πόδαςfeetAccusativeaccusative after ἐπίπούς: 'foot'; falling at someone's feet is the standard gesture of obeisance or entreaty (cf. Lk 8:41; Acts 5:10; 16:29; Rev 1:17).
προσεκύνησενworshipped / did obeisanceAor Act Indic 3 Sg · προσκυνέωmain verb→ constative aoristπροσκυνέω: 'bow down, worship, do obeisance'; in Acts 7:43 of pagan worship; here of reverence to Peter as a bearer of divine presence. Peter's correction (v.26) recalibrates: this posture belongs to God alone.
26

ὁ δὲ Πέτρος ἤγειρεν αὐτὸν λέγων· ἀνάστηθι· καὶ ἐγὼ αὐτὸς ἄνθρωπός εἰμι.

But Peter raised him up, saying, 'Stand up; I too am only a man.'

Correction (contrast with Cornelius's obeisance)δέThe adversative δέ signals Peter's correction. The aorist ἤγειρεν ('raised him up') is a physical gesture of reversal — lifting Cornelius from prostration. The self-distancing καὶ ἐγὼ αὐτὸς ἄνθρωπός εἰμι ('I too am myself a human being') is a standard anti-apotheosis formula (cf. 14:15: Paul and Barnabas at Lystra). Peter's insistence on his own humanity anticipates his openness: if he is only a man, then so is Cornelius — neither higher nor lower.
theNominativearticle (resumptive pronoun for subject shift)
δέbutpost-positive connective (adversative)
ΠέτροςPeterNominativenominative subject
ἤγειρενraised upAor Act Indic 3 Sg · ἐγείρωmain verb→ constative aorist (the physical act of raising Cornelius)ἐγείρω: 'raise, lift up'; used elsewhere in Acts for resurrection; here purely physical — Peter physically lifts Cornelius from the ground.
αὐτόνhimAccusativeaccusative direct object
λέγωνsayingPres Act Part Nom Sg Masc · λέγωparticiple of manner (introducing direct speech)→ descriptive present
ἀνάστηθιstand upAor Act Imper 2 Sg · ἀνίστημιmain imperative (in direct speech)→ ingressive aorist imperative
καίalsoadjunctive particle ('also, too')
ἐγώINominativenominative subject (emphatic)
αὐτόςmyselfNominativeintensive pronoun (reinforcing ἐγώ: 'I myself')
ἄνθρωπόςa human being / manNominativepredicate nominativeἄνθρωπος: 'human being'; the word choice — ἄνθρωπος rather than ἀνήρ — emphasises his common humanity, not his gender or status.
εἰμιamPres Act Indic 1 Sg · εἰμίcopulative verb→ stative present
27

καὶ συνομιλῶν αὐτῷ εἰσῆλθεν, καὶ εὑρίσκει συνεληλυθότας πολλούς,

And conversing with him, he went in, and found many people gathered together;

Narrative transition (entering the gathered assembly)καίThe two verbs — the participle συνομιλῶν ('conversing'; present, ongoing) and the main verb εἰσῆλθεν ('entered'; aorist) — show Peter and Cornelius talking as they move inside. The historic present εὑρίσκει ('he finds') shifts register to vividness as Peter encounters the large assembly. The perfect participle συνεληλυθότας ('having come together') emphasises that they are all already there waiting.
καίandconnective
συνομιλῶνconversing / talking withPres Act Part Nom Sg Masc · συνομιλέωattendant circumstance participle (simultaneous with εἰσῆλθεν)→ progressive present (ongoing conversation as they walk in)συνομιλέω: 'converse together'; a NT hapax; compound of σύν + ὁμιλέω ('talk with, converse'); the informal conversation stands in contrast to the formal speech about to come.
αὐτῷwith himDativedative of accompaniment
εἰσῆλθενhe enteredAor Act Indic 3 Sg · εἰσέρχομαιmain verb→ ingressive aorist (entering the house)
καίandconnective
εὑρίσκειhe findsPres Act Indic 3 Sg · εὑρίσκωmain verb (historic present — vivid discovery)→ historic presentεὑρίσκω: 'find, discover'; the historic present captures the surprise of finding such a large gathering.
συνεληλυθόταςgathered / having come togetherPerf Act Part Acc Pl Masc · συνέρχομαιobject complement (predicate participle to πολλούς — the state in which he finds them)→ intensive perfect participle (they have assembled and are present)συνέρχομαι: 'come together, assemble'; the perfect emphasises their settled, assembled state — the audience is ready.
πολλούςmanyAccusativeaccusative direct object (of εὑρίσκει)πολλοί: 'many'; suggests Cornelius's household, relatives, and friends form a significant assembly — the first large-scale Gentile gospel audience.
28

ἔφη τε πρὸς αὐτούς· ὑμεῖς ἐπίστασθε ὡς ἀθέμιτόν ἐστιν ἀνδρὶ Ἰουδαίῳ κολλᾶσθαι ἢ προσέρχεσθαι ἀλλοφύλῳ· κἀμοί ὁ θεὸς ἔδειξεν μηδένα κοινὸν ἢ ἀκάθαρτον λέγειν ἄνθρωπον.

And he said to them, 'You yourselves know how unlawful it is for a Jewish man to associate with or approach a foreigner; but God has shown me not to call any person common or unclean.'

Peter's explanatory address to the assemblyτεPeter begins by stating the social-legal barrier (ἀθέμιτον — 'unlawful, taboo') and then its divine dissolution. The pronoun ὑμεῖς ('you yourselves') appeals to the audience's own knowledge — they know the Jewish customs. The anaphoric κἀμοί ('and to me also') sets God's revelation in contrast. The key phrase μηδένα κοινὸν ἢ ἀκάθαρτον λέγειν ἄνθρωπον explicitly transfers the vision's lesson from food to persons — 'not to call any person common or unclean.'
ἔφηhe saidImpf Act Indic 3 Sg · φημίmain verb→ descriptive imperfect (introducing the speech; φημί is used for quoted direct speech in Acts)φημί: 'say, assert'; used to introduce solemn or important speech in Luke-Acts (cf. 16:30; 17:22; 21:37).
τεandpost-positive connective (closely linking to preceding narrative)
πρόςtopreposition + accusative (addressees)
αὐτούςthemAccusativeaccusative after πρός
ὑμεῖςyouNominativenominative subject (emphatic — 'you yourselves know')
ἐπίστασθεyou knowPres Mid Indic 2 Pl · ἐπίσταμαιmain verb→ stative present (presumed shared knowledge)ἐπίσταμαι: 'know, understand'; implies practical, experiential knowledge — they know Jewish customs from living alongside Jews.
ὡςthat / howconjunction introducing indirect statement (object of ἐπίστασθε)
ἀθέμιτόνunlawful / tabooNominativepredicate adjective (with ἐστιν)ἀθέμιτος: 'contrary to custom/law, taboo'; from θέμις ('divine law, custom'); used of things that violate social and religious norms; only here and 1 Pet 4:3 in the NT.
ἐστινit isPres Act Indic 3 Sg · εἰμίcopulative verb→ gnomic present
ἀνδρίfor a manDativedative of reference (for a Jewish man — from his perspective)
ἸουδαίῳJewishDativedative adjective (attributive to ἀνδρί)
κολλᾶσθαιto associate withPres Pass Inf · κολλάωinfinitive subject (of ἐστιν ἀθέμιτον — subject-infinitive construction)→ progressive present infinitiveκολλάω (passive): 'join closely, associate, keep company with'; a strong word for social bonding; cf. Lk 15:15; Acts 5:13; 17:34.
ordisjunctive conjunction
προσέρχεσθαιto approach / visitPres Mid Inf · προσέρχομαιinfinitive subject (coordinate with κολλᾶσθαι)→ progressive present infinitiveπροσέρχομαι: 'come to, approach, visit'; the two infinitives together cover casual association and formal visits.
ἀλλοφύλῳa foreigner / one of another raceDativedative after κολλᾶσθαι / προσέρχεσθαι (person approached)ἀλλόφυλος: 'of another tribe/race, foreigner'; an LXX term for non-Israelites, esp. Philistines; here used for Gentiles generally. A NT hapax outside of LXX citations.
κἀμοίbut to me alsoDativedative of indirect object (crasis of καί + ἐμοί; adversative 'and yet to me')κἀμοί: crasis of καί + ἐμοί; the juxtaposition is emphatic — 'but even to me, a Jew, God has shown...'
theNominativearticle
θεόςGodNominativenominative subject
ἔδειξενhas shownAor Act Indic 3 Sg · δείκνυμιmain verb→ constative aorist (the vision as a completed, authoritative showing)δείκνυμι: 'show, demonstrate, reveal'; the vision of the sheet is reinterpreted as God's personal showing to Peter.
μηδέναno oneAccusativeaccusative direct object (of λέγειν — 'not to call any person')
κοινόνcommonAccusativeaccusative predicate adjective (with λέγειν — object-complement construction)κοινός: 'common, profane'; the term from the vision (vv.14–15) is now explicitly applied to persons — the food-law vision was about the inclusion of people.
ordisjunctive conjunction
ἀκάθαρτονuncleanAccusativeaccusative predicate adjective (coordinate with κοινόν)
λέγεινto callPres Act Inf · λέγωinfinitive in indirect discourse (content of God's showing — μὴ λέγειν: 'not to call')→ progressive present infinitive (ongoing practice now forbidden)
ἄνθρωπονa personAccusativeaccusative subject of infinitive (alternatively, object of λέγειν with κοινόν/ἀκάθαρτον as predicates)ἄνθρωπος: 'human being, person'; the vision's lesson is now explicitly about people, not merely food — 'not to call any person common or unclean.'
29

διὸ καὶ ἀναντιρρήτως ἦλθον μεταπεμφθείς. πυνθάνομαι οὖν τίνι λόγῳ μετεπέμψασθέ με.

That is why I came without objection when I was sent for. So I ask, for what reason you sent for me.

Inference from divine showing + opening questionδιόδιό ('therefore') draws the consequence of God's revelation: Peter came ἀναντιρρήτως ('without objection', a NT hapax) — a striking word meaning 'without speaking against'. He now asks for an explanation, even though he already knows from the Spirit (vv.19–20); the question formally opens the floor for Cornelius's testimony and anticipates the gospel proclamation.
διόthereforeinferential conjunction (drawing consequence from God's revelation)διό: 'therefore, for this reason'; the standard consecutive conjunction in Luke-Acts (cf. 10:29; 15:19; 24:26).
καίalso / indeedadjunctive particle
ἀναντιρρήτωςwithout objectionadverb (manner)ἀναντιρρήτως: 'without contradiction, without objection'; a NT hapax (cf. the cognate adjective ἀναντίρρητος in Acts 19:36); compound α (privative) + ἀντί + ῥητός; Peter acknowledges he had no business objecting.
ἦλθονI cameAor Act Indic 1 Sg · ἔρχομαιmain verb→ constative aorist
μεταπεμφθείςhaving been sent forAor Pass Part Nom Sg Masc · μεταπέμπωattendant circumstance participle (giving the occasion of coming)→ constative aorist passive participleμεταπέμπω: cf. v.5 — the circle closes: Cornelius was told to send for Peter, did so, and Peter came as summoned.
πυνθάνομαιI ask / I inquirePres Mid Indic 1 Sg · πυνθάνομαιmain verb (second question — opening the dialogue for Cornelius's testimony)→ progressive presentπυνθάνομαι: cf. v.18; Peter asks formally for Cornelius's explanation, even though the Spirit has already told him the essentials.
οὖνtherefore / theninferential conjunction (drawing out the question)
τίνιfor whatDativeinterrogative pronoun (dative — indirect question: 'for what reason')
λόγῳreason / wordDativedative of reference (indirect question: τίνι λόγῳ = 'for what reason')λόγος: here 'reason, purpose'; the phrase τίνι λόγῳ is a formal question formula for requesting an explanation.
μετεπέμψασθέyou sent forAor Mid Indic 2 Pl · μεταπέμπωverb of indirect question→ constative aorist
μεmeAccusativeaccusative direct object
30

καὶ ὁ Κορνήλιος ἔφη· ἀπὸ τετάρτης ἡμέρας μέχρι ταύτης τῆς ὥρας ἤμην τὴν ἐνάτην προσευχόμενος ἐν τῷ οἴκῳ μου, καὶ ἰδοὺ ἀνὴρ ἔστη ἐνώπιόν μου ἐν ἐσθῆτι λαμπρᾷ

And Cornelius said, 'Four days ago to this hour I was praying in my house at the ninth hour, and behold, a man stood before me in bright clothing,'

Cornelius's first-person accountκαίCornelius retells the vision, now in the first person, to Peter and the assembly. The temporal formula ἀπὸ τετάρτης ἡμέρας ('from four days ago') is the crux of the chapter's chronology: counting inclusively, the vision (day 1) + sending (day 1) + journey (day 2) + arrival (day 3/4). The periphrastic ἤμην … προσευχόμενος emphasises he was in the midst of prayer when the vision occurred. The ἰδού ('behold') marks the surprise of the angelic appearance.
καίandconnective
theNominativearticle
ΚορνήλιοςCorneliusNominativenominative subject
ἔφηsaidImpf Act Indic 3 Sg · φημίmain verb (introducing the first-person account)→ descriptive imperfect (introducing direct speech)
ἀπόfrompreposition + genitive (temporal: 'from four days ago')
τετάρτηςfourthGenitivegenitive ordinal numeral (in temporal phrase)ἀπὸ τετάρτης ἡμέρας: 'from four days ago'; the textual variant ἀπὸ τρίτης ('from three days ago') appears in some Western witnesses but is less well-attested; the chronological precision synchronises with vv.3, 9, 23, 24.
ἡμέραςdaysGenitivegenitive (temporal phrase)
μέχριuntilpreposition + genitive (temporal limit)
ταύτηςthisGenitivegenitive demonstrative (attributive to τῆς ὥρας)
τῆςtheGenitivearticle
ὥραςhourGenitivegenitive after μέχρι (temporal limit)
ἤμηνI wasImpf Mid Indic 1 Sg · εἰμίperiphrastic auxiliary (ἤμην + participle = pluperfect-like imperfect periphrastic)→ descriptive imperfect (I was in the act of praying)
τήνtheAccusativearticle (accusative of time — 'at the ninth hour')
ἐνάτηνninthAccusativeaccusative of time (the ninth hour — 3 p.m.)ἐνάτη ὥρα: the afternoon prayer hour (cf. v.3); Cornelius's prayer at this hour aligns with Jewish practice.
προσευχόμενοςprayingPres Mid Part Nom Sg Masc · προσεύχομαιparticiple in periphrastic construction (main predicate of ἤμην)→ progressive present (ongoing act of prayer when the vision came)
ἐνinpreposition + dative (place)
τῷtheDativearticle
οἴκῳhouseDativedative of place
μουmyGenitivegenitive of possession
καίandconnective
ἰδούbeholddiscourse particle (marks sudden appearance)
ἀνήρa manNominativenominative subject (of ἔστη)ἀνήρ: 'man'; Cornelius describes the angel as 'a man in bright clothing' — cf. v.3 where the narrator calls him 'an angel of God'; Cornelius's human description and Peter's angelological identification are complementary.
ἔστηstoodAor Act Indic 3 Sg · ἵστημιmain verb (dramatic aorist of appearance)→ ingressive aorist (sudden appearance)ἵστημι: 'stand'; the ingressive aorist ἔστη = 'took his stand, appeared standing.'
ἐνώπιόνbeforepreposition + genitive (in the presence of)
μουmeGenitivegenitive after ἐνώπιον
ἐνinpreposition + dative (manner/clothing)
ἐσθῆτιclothing / garmentDativedative after ἐν (clothing worn)ἐσθής: 'garment, clothing'; cf. Lk 23:11; 24:4 (the two men in dazzling clothes at the tomb); Acts 1:10 (two men in white garments); bright/white clothing is the standard heavenly-being indicator in Luke-Acts.
λαμπρᾷbright / shiningDativedative adjective (attributive to ἐσθῆτι)λαμπρός: 'bright, shining, radiant'; the standard descriptor of angelic/heavenly clothing (cf. Lk 24:4 λαμπούσῃ; Acts 1:10 λευκαῖς).
31

καί φησιν· Κορνήλιε, εἰσηκούσθη σου ἡ προσευχή καὶ αἱ ἐλεημοσύναι σου ἐμνήσθησαν ἐνώπιον τοῦ θεοῦ.

and he says, 'Cornelius, your prayer has been heard and your alms have been remembered before God.'

Angel's message (Cornelius's retelling)καίThe historic present φησίν ('he says') gives the angel's speech fresh vividness in the retelling — Cornelius is reliving the moment. The two divine passives — εἰσηκούσθη ('has been heard') and ἐμνήσθησαν ('have been remembered') — are divine passives: God heard and remembered. The language echoes the temple-incense and prayer imagery of v.4 (μνημόσυνον ἔμπροσθεν τοῦ θεοῦ), completing the inclusio of Cornelius's piety.
καίandconnective
φησίνhe saysPres Act Indic 3 Sg · φημίmain verb (historic present — vivid retelling)→ historic present
ΚορνήλιεCorneliusVocativevocative of address
εἰσηκούσθηhas been heardAor Pass Indic 3 Sg · εἰσακούωmain verb (divine passive)→ constative aorist passive (prayer acknowledged as heard by God)εἰσακούω: 'hear (in response to), answer (prayer)'; stronger than ἀκούω — implies a hearing that leads to action; used of God answering prayer throughout the LXX (cf. Ps 4:4; 17:7 LXX).
σουyourGenitivegenitive of possession
theNominativearticle
προσευχήprayerNominativenominative subject
καίandcopulative conjunction
αἱtheNominativearticle
ἐλεημοσύναιalmsNominativenominative subject (coordinate with ἡ προσευχή)
σουyourGenitivegenitive of possession
ἐμνήσθησανhave been rememberedAor Pass Indic 3 Pl · μιμνήσκομαιmain verb (divine passive)→ constative aorist passiveμιμνήσκομαι (passive): 'be remembered'; in the OT, God 'remembering' someone is not mere cognitive recall but active, favourable response (cf. Gen 8:1; Ps 105:42 LXX); 'your alms have been remembered' = God has taken favourable notice.
ἐνώπιονbeforepreposition + genitive (in God's presence/sight)
τοῦofGenitivearticle
θεοῦGodGenitivegenitive after ἐνώπιον
32

πέμψον οὖν εἰς Ἰόππην καὶ μετακάλεσαι Σίμωνα ὃς ἐπικαλεῖται Πέτρος· οὗτος ξενίζεται ἐν οἰκίᾳ Σίμωνος βυρσέως παρὰ θάλασσαν.

'Send therefore to Joppa and invite Simon who is called Peter; he is lodging in the house of Simon, a tanner, by the sea.'

Continuation of the angel's command in Cornelius's retellingοὖνCornelius reproduces the angel's command almost verbatim (cf. vv.5–6), completing his testimony for Peter's benefit. The slight variation — μετακαλέσαι ('call over') vs. μετάπεμψαι ('send for') in v.5 — adds a hospitable nuance. The verse closes the narrative loop of vv.5–6 and confirms the divine orchestration.
πέμψονsendAor Act Imper 2 Sg · πέμπωmain verb (repeated command from the vision)→ ingressive aorist imperative
οὖνthereforeinferential conjunction
εἰςtopreposition + accusative (destination)
ἸόππηνJoppaAccusativeaccusative of destination
καίandcopulative conjunction
μετακάλεσαιcall / invite overAor Mid Imper 2 Sg · μετακαλέωmain verb (command, coordinate with πέμψον)→ ingressive aorist imperativeμετακαλέω (middle): 'call to oneself, summon'; slightly more personal/inviting than μεταπέμπω of v.5; cf. Acts 7:14; 20:17.
ΣίμωναSimonAccusativeaccusative direct object
ὅςwhoNominativerelative pronoun (subject of relative clause)
ἐπικαλεῖταιis calledPres Pass Indic 3 Sg · ἐπικαλέωverb of relative clause→ stative present
ΠέτροςPeterNominativepredicate nominative (surname)
οὗτοςhe / this oneNominativedemonstrative pronoun as subject
ξενίζεταιis lodgingPres Pass Indic 3 Sg · ξενίζωmain verb→ progressive presentξενίζω (passive): cf. v.6 — the repeated location description closes the vision's instruction with precision.
ἐνinpreposition + dative (place)
οἰκίᾳhouseDativedative of place
ΣίμωνοςSimonGenitivegenitive of possession
βυρσέωςthe tannerGenitivegenitive in apposition to Σίμωνος
παράbypreposition + accusative (location alongside)
θάλασσανthe seaAccusativeaccusative after παρά (location)
33

ἐξαυτῆς οὖν ἔπεμψα πρός σε, σύ τε καλῶς ἐποίησας παραγενόμενος. νῦν οὖν πάντες ἡμεῖς ἐνώπιον τοῦ θεοῦ πάρεσμεν ἀκοῦσαι πάντα τὰ προστεταγμένα σοι ὑπὸ τοῦ κυρίου.

'At once therefore I sent to you, and you have done well to come. Now therefore we all are here before God to hear everything you have been commanded by the Lord.'

Cornelius's conclusion and formal opennessοὖνCornelius closes his account with two statements: (1) the immediate dispatch (ἐξαυτῆς — 'immediately, at once') and (2) the congregation's readiness before God. The solemn phrase ἐνώπιον τοῦ θεοῦ ('before God') transforms the gathering into a liturgical assembly. The final phrase πάντα τὰ προστεταγμένα σοι ὑπὸ τοῦ κυρίου ('all that you have been commanded by the Lord') is the climax: Cornelius has higher expectations than mere information — he expects a divine commissioning.
ἐξαυτῆςat once / immediatelyadverb (temporal — immediate response)ἐξαυτῆς: 'immediately, at once'; a compound of ἐκ + αὐτῆς (sc. ὥρας, 'from that very hour'); used for urgent, instant action (cf. Mk 6:25; Acts 11:11; 21:32; 23:30).
οὖνthereforeinferential conjunction
ἔπεμψαI sentAor Act Indic 1 Sg · πέμπωmain verb→ constative aorist
πρόςtopreposition + accusative (addressee)
σεyouAccusativeaccusative after πρός
σύyouNominativenominative subject (emphatic)
τεandpost-positive connective (connecting to previous clause)
καλῶςwelladverb (manner — 'you did well')καλῶς: 'well, rightly'; the idiomatic praise formula 'you did well to come' (cf. Phil 4:14; 3 Jn 6).
ἐποίησαςyou didAor Act Indic 2 Sg · ποιέωmain verb (praise formula: καλῶς ἐποίησας = 'you did well')→ constative aorist
παραγενόμενοςcoming / by comingAor Mid Part Nom Sg Masc · παραγίνομαιparticiple of means (specifying the action that was well done)→ constative aorist participleπαραγίνομαι: 'arrive, come'; a dignified arrival verb used throughout Acts for significant comings (cf. 9:26; 13:14; 14:27).
νῦνnowadverb (temporal — marking the present assembly moment)
οὖνthereforeinferential conjunction
πάντεςallNominativeadjective (subject complement — 'all of us')
ἡμεῖςweNominativenominative subject (emphatic — the whole assembled household)
ἐνώπιονbeforepreposition + genitive (in the presence of)
τοῦofGenitivearticle
θεοῦGodGenitivegenitive after ἐνώπιονἐνώπιον τοῦ θεοῦ: 'before God'; the phrase transforms the domestic gathering into an act of worship — they are gathered 'as before God,' in an attitude of reverent expectation.
πάρεσμενwe are presentPres Act Indic 1 Pl · πάρειμιmain verb→ stative presentπάρειμι: 'be present, be here'; the congregation of Gentiles is gathered and ready — a moment of eschatological significance.
ἀκοῦσαιto hearAor Act Inf · ἀκούωinfinitive of purpose→ constative aorist infinitive
πάνταall / everythingAccusativeaccusative direct object (of ἀκοῦσαι)
τάtheAccusativearticle (with participle)
προστεταγμέναcommanded / appointedPerf Pass Part Acc Pl Neut · προστάσσωattributive participle (modifying πάντα)→ intensive perfect participle (the commands stand as issued)προστάσσω: 'command, appoint, enjoin'; the perfect passive participle frames Peter's message as a standing divine commission that awaits delivery.
σοιto youDativedative of indirect object (the recipient of the commands)
ὑπόbypreposition + genitive (ultimate agent of passive)
τοῦtheGenitivearticle
κυρίουLordGenitivegenitive of agent (after ὑπό)κύριος: 'Lord'; here referring to Jesus Christ (cf. v.36 τοῦτόν ἐστιν πάντων κύριος) — Cornelius's gathering is before God to receive the Lord's commands delivered through Peter.
34

Ἀνοίξας δὲ Πέτρος τὸ στόμα εἶπεν· ἐπ' ἀληθείας καταλαμβάνομαι ὅτι οὐκ ἔστιν προσωπολήμπτης ὁ θεός,

And Peter opened his mouth and said, 'Truly I perceive that God shows no partiality,

Opening of the kerygmatic speechδέἈνοίξας τὸ στόμα ('opened his mouth') is a formal Hebraic introduction for a solemn speech (cf. Job 3:1; Mt 5:2; Acts 8:35). The confession ἐπ' ἀληθείας ('in truth, truly') signals an epiphanic realisation — Peter has just understood the vision's meaning. προσωπολήμπτης ('one who shows partiality') is a NT hapax (from the LXX idiom λαμβάνειν πρόσωπον = to 'lift the face' of a petitioner — the expected gift; hence, to show favour based on external status); cf. Dt 10:17; 2 Chr 19:7 LXX; Acts 10:34; Rom 2:11; Eph 6:9.
ἈνοίξαςopeningAor Act Part Nom Sg Masc · ἀνοίγωattendant circumstance participle (antecedent to εἶπεν)→ ingressive aorist participleἀνοίγω τὸ στόμα: 'open one's mouth'; a Hebraic formula introducing a formal, weighty utterance (cf. Mt 5:2; Acts 8:35; 18:14).
δέandpost-positive connective
ΠέτροςPeterNominativenominative subject
τόtheAccusativearticle
στόμαmouthAccusativeaccusative direct object (of ἀνοίξας)
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
ἐπ'in / withpreposition + dative (idiom: ἐπ' ἀληθείας = 'truly, in truth')
ἀληθείαςtruthGenitivegenitive in idiom ἐπ' ἀληθείαςἐπ' ἀληθείας: 'truly, in very truth'; a solemn affirmation formula (cf. Lk 4:25; 20:21; Acts 4:27).
καταλαμβάνομαιI perceive / I understandPres Mid Indic 1 Sg · καταλαμβάνωmain verb→ ingressive/progressive present (the dawning and continuing realisation)καταλαμβάνω (middle): 'grasp, comprehend, perceive'; the middle voice implies personal appropriation — Peter grasps this for himself; cf. Eph 3:18.
ὅτιthatconjunction introducing indirect statement (content of Peter's perception)
οὐκnotnegative particle
ἔστινisPres Act Indic 3 Sg · εἰμίcopulative verb→ gnomic present
προσωπολήμπτηςone who shows partialityNominativepredicate nominativeπροσωπολήμπτης: 'one who accepts/lifts faces' — partiality based on external status, wealth, or ethnicity; a NT hapax coined from the LXX idiom λαμβάνειν/θαυμάζειν πρόσωπον (Dt 10:17 LXX); the foundational confession of the Gentile mission.
theNominativearticle
θεόςGodNominativenominative subject
35

ἀλλ' ἐν παντὶ ἔθνει ὁ φοβούμενος αὐτὸν καὶ ἐργαζόμενος δικαιοσύνην δεκτὸς αὐτῷ ἐστιν.

but in every nation the one who fears him and works righteousness is acceptable to him.

Positive corollary of v.34ἀλλάThe adversative ἀλλά gives the positive corollary to God's impartiality: in every nation (ἐν παντὶ ἔθνει — remarkable in a Jewish mouth), the God-fearer who acts righteously is δεκτός ('acceptable, welcome'). The verse does not say such a person is saved apart from Christ — the speech continues into vv.36–43 with the gospel — but it does define the precondition of openness that Cornelius exemplifies. δεκτός ('acceptable') is the word used in Lk 4:24 ('no prophet is acceptable in his hometown') and Isa 58:5 LXX; it implies welcome reception rather than prior salvation.
ἀλλ'butadversative conjunction (positive contrasting corollary)
ἐνinpreposition + dative (sphere/scope)
παντίeveryDativeadjective (attributive to ἔθνει)
ἔθνειnationDativedative of sphere (in every nation)ἔθνος: 'nation, Gentile people'; the universal scope is deliberate — no ethnic group is excluded from the possibility of God-fearing.
theNominativearticle (substantival — 'the one who')
φοβούμενοςfearingPres Mid Part Nom Sg Masc · φοβέομαιsubstantival participle (subject — 'the one who fears him')→ descriptive present (habitual disposition)φοβέομαι: cf. vv.2, 22 — the God-fearer language deliberately echoes Cornelius's description throughout the chapter.
αὐτόνhimAccusativeaccusative direct object (of φοβούμενος)
καίandcopulative conjunction
ἐργαζόμενοςworking / practicingPres Mid Part Nom Sg Masc · ἐργάζομαιsubstantival participle (coordinate with φοβούμενος)→ descriptive present (ongoing ethical conduct)ἐργάζομαι δικαιοσύνην: 'work/practice righteousness'; cf. Mt 6:1 (doing righteousness); the combination fear-of-God + ethical conduct is the LXX's profile of the devout person (cf. Ps 15; 24; 112 LXX).
δικαιοσύνηνrighteousnessAccusativeaccusative direct object (of ἐργαζόμενος)δικαιοσύνη: 'righteousness, right conduct'; here the ethical sense — Cornelius's almsgiving and prayer as manifestations of δικαιοσύνη.
δεκτόςacceptable / welcomeNominativepredicate nominativeδεκτός: 'acceptable, welcome, received favourably'; from δέχομαι ('receive'); cf. Lk 4:19 ('the year of the Lord's favour,' LXX Isa 61:2); the term indicates openness to reception, not prior salvation independently of the gospel.
αὐτῷto himDativedative of reference (acceptable 'with him / to him' = before God)
ἐστινisPres Act Indic 3 Sg · εἰμίcopulative verb→ gnomic present
36

τὸν λόγον ὃν ἀπέστειλεν τοῖς υἱοῖς Ἰσραὴλ εὐαγγελιζόμενος εἰρήνην διὰ Ἰησοῦ Χριστοῦ· οὗτός ἐστιν πάντων κύριος·

the word that he sent to the children of Israel, preaching peace through Jesus Christ — he is Lord of all —

Kerygmatic summary: the word of peaceasyndetonVerse 36 is syntactically difficult: τὸν λόγον is an accusative that anticipates a verb (perhaps ὑμεῖς οἴδατε understood from v.37) or stands as an anacoluthon. The kerygmatic summary begins here: the word = the gospel of peace preached through Jesus; the christological apex is οὗτός ἐστιν πάντων κύριος — 'this one is Lord of all' — a statement of universal Lordship that echoes Isa 43:15 and undergirds the universalism of vv.34–35. 'Peace' (εἰρήνη) evokes Isa 52:7 LXX ('announcing peace, announcing good news') and is the content of the gospel.
τόνtheAccusativearticle (accusative — object anticipating vv.37–43 or anacoluthon)
λόγονword / messageAccusativeaccusative direct object (of an implied 'you know' from v.37)λόγος: 'word, message'; here the gospel-message; the same word as ῥήματα in v.22 (Cornelius expects 'words') and v.37 ('you know the message').
ὅνwhichAccusativerelative pronoun (accusative — object of ἀπέστειλεν)
ἀπέστειλενhe sentAor Act Indic 3 Sg · ἀποστέλλωverb of relative clause→ constative aorist (God's definitive sending of the message)ἀποστέλλω: 'send out with commission'; God is the subject — the gospel is divinely commissioned and sent.
τοῖςtheDativearticle
υἱοῖςchildren / sonsDativedative of indirect object (recipients of the sent word)υἱοί Ἰσραήλ: 'sons of Israel'; the LXX formula for the Jewish people as covenant heirs; the gospel came to Israel first (cf. Ro 1:16; Acts 3:25–26).
ἸσραήλIsraelGenitivegenitive of relationship (of Israel)
εὐαγγελιζόμενοςpreaching / proclaiming good newsPres Mid Part Nom Sg Masc · εὐαγγελίζωparticiple of means (God/Christ sent the word by preaching peace)→ descriptive present participleεὐαγγελίζω: 'proclaim good news'; echoes Isa 52:7 LXX; the content of the word is peace through Jesus.
εἰρήνηνpeaceAccusativeaccusative direct object (of εὐαγγελιζόμενος)εἰρήνη: 'peace'; the gospel is the message of reconciliation (Eph 2:17; Isa 52:7); in this context peace between Jew and Gentile is implicit.
διάthroughpreposition + genitive (agent/mediation)
ἸησοῦJesusGenitivegenitive after διά (mediation)
ΧριστοῦChristGenitivegenitive in apposition (Jesus Christ, the anointed one)
οὗτόςthis one / heNominativedemonstrative pronoun (emphatic subject — parenthetical christological claim)
ἐστινisPres Act Indic 3 Sg · εἰμίcopulative verb→ gnomic present
πάντωνof allGenitivegenitive of subordination (Lord over all)πάντων: 'of all' — universal scope: peoples, nations, cosmic powers; the basis for the Gentile mission.
κύριοςLordNominativepredicate nominative (the chapter's christological apex)κύριος: 'Lord'; the LXX rendering of YHWH, here applied to Jesus; the claim that Jesus is κύριος πάντων (Lord of all without ethnic distinction) is the theological foundation of the Gentile mission.
37

ὑμεῖς οἴδατε τὸ γενόμενον ῥῆμα καθ' ὅλης τῆς Ἰουδαίας, ἀρξάμενον ἀπὸ τῆς Γαλιλαίας μετὰ τὸ βάπτισμα ὃ ἐκήρυξεν Ἰωάννης·

you yourselves know the thing that happened throughout all Judea, beginning from Galilee after the baptism that John proclaimed —

Kerygmatic ground (appeal to shared knowledge)asyndetonPeter appeals to the audience's knowledge — ὑμεῖς οἴδατε ('you yourselves know'). The word ῥῆμα here means 'event/thing that happened' (a Semitism — Hebrew דָּבָר = word/event), not merely a spoken word. The kerygmatic summary is geographically structured: 'throughout all Judea, beginning from Galilee after John's baptism' — the Lukan gospel outline from Galilee to Jerusalem (cf. Lk 23:5; Acts 1:8).
ὑμεῖςyouNominativenominative subject (emphatic — 'you yourselves')
οἴδατεyou knowPerf Act Indic 2 Pl · οἶδαmain verb→ intensive perfect (they know and the knowledge stands)οἶδα: 'know'; the perfect with present meaning; Peter presupposes that news of Jesus's ministry has spread to Caesarea — historically plausible for c. AD 40.
τόtheAccusativearticle (with substantival participle)
γενόμενονthat happenedAor Mid Part Acc Sg Neut · γίνομαιsubstantival participle (direct object of οἴδατε)→ constative aorist participle
ῥῆμαword / event / thingAccusativeaccusative in apposition to τό γενόμενονῥῆμα: 'word, thing'; Hebrew דָּבָר can mean both 'word' and 'event/thing'; here the Semitic usage — 'the event that occurred throughout all Judea.'
καθ'throughoutpreposition + genitive (distributive — throughout)
ὅληςall / wholeGenitivegenitive adjective (attributive to Ἰουδαίας)
τῆςtheGenitivearticle
ἸουδαίαςJudeaGenitivegenitive after καθά (distributive scope)Ἰουδαία: 'Judea'; used broadly in Luke-Acts for the whole of Palestine (cf. Lk 23:5; Acts 1:8).
ἀρξάμενονbeginningAor Mid Part Acc Sg Neut · ἄρχομαιparticiple (attributive to τὸ γενόμενον — modifying the event)→ constative aorist participle (the geographical starting point)ἄρχομαι: 'begin'; cf. Lk 23:5 ('beginning from Galilee'); the geographical outline mirrors the Lukan gospel's structure.
ἀπόfrompreposition + genitive (starting point)
τῆςtheGenitivearticle
ΓαλιλαίαςGalileeGenitivegenitive after ἀπό (geographical origin)Γαλιλαία: the northern region where Jesus' public ministry began (cf. Acts 1:11; 13:31).
μετάafterpreposition + accusative (temporal: after)
τόtheAccusativearticle (with articular noun)
βάπτισμαbaptismAccusativeaccusative after μετά (temporal reference point)βάπτισμα: 'baptism'; John's baptism ministry is the chronological starting marker for the public ministry of Jesus in all gospel traditions.
whichAccusativerelative pronoun (accusative object of ἐκήρυξεν)
ἐκήρυξενproclaimedAor Act Indic 3 Sg · κηρύσσωverb of relative clause→ constative aoristκηρύσσω: 'proclaim, herald'; the herald-cry of John as the forerunner links this speech to the Baptist tradition.
ἸωάννηςJohnNominativenominative subject (of ἐκήρυξεν)
38

Ἰησοῦν τὸν ἀπὸ Ναζαρέθ, ὡς ἔχρισεν αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ καὶ δυνάμει, ὃς διῆλθεν εὐεργετῶν καὶ ἰώμενος πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ διαβόλου, ὅτι ὁ θεὸς ἦν μετ' αὐτοῦ.

Jesus from Nazareth — how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him.

Kerygmatic core: Jesus's ministry describedasyndetonVerse 38 is the most compressed life-of-Jesus summary in the NT: anointing at baptism (ἔχρισεν — 'anointed', the root of 'Christ') + Spirit + power + going about doing good + healing the demonised. The anointing at baptism echoes Lk 4:18 (Isa 61:1 LXX). The description of Jesus's activity as εὐεργετῶν ('doing good', benefactor language from the Hellenistic world) frames the gospel for a Gentile audience. The final clause ὅτι ὁ θεὸς ἦν μετ' αὐτοῦ ('because God was with him') is the OT formula for divine presence with patriarchs/deliverers (Gen 21:22; 26:28).
ἸησοῦνJesusAccusativeaccusative in apposition (to τὸ γενόμενον ῥῆμα — the event centred on Jesus)Ἰησοῦς: the name; the accusative Ἰησοῦν resumes and specifies the content of what they know.
τόνtheAccusativearticle (with prepositional phrase ἀπὸ Ναζαρέθ)
ἀπόfrompreposition + genitive (origin)
ΝαζαρέθNazarethGenitivegenitive of originΝαζαρέθ: Jesus's hometown; the identification 'Jesus from Nazareth' is Peter's repeated formula (cf. 2:22; 3:6; 4:10; 6:14).
ὡςhowconjunction introducing indirect question ('how God anointed him')ὡς: 'how'; introducing an indirect statement of manner — 'you know … how God anointed him.'
ἔχρισενanointedAor Act Indic 3 Sg · χρίωmain verb of indirect content clause→ constative aorist (the anointing at baptism as a single, definitive event)χρίω: 'anoint'; the root of Χριστός ('Anointed One'); the anointing at the Jordan (Lk 3:22) is here interpreted as messianic anointing by God with the Spirit and power, echoing Isa 61:1 and Lk 4:18.
αὐτόνhimAccusativeaccusative direct object
theNominativearticle
θεόςGodNominativenominative subject (God as the one who anointed)
πνεύματιwith the SpiritDativedative of instrumentπνεῦμα: the Holy Spirit; the instrumental dative indicates the Spirit as the empowering element.
ἁγίῳHolyDativedative adjective (attributive to πνεύματι)
καίandcopulative conjunction
δυνάμειpowerDativedative of instrument (coordinate with πνεύματι ἁγίῳ)δύναμις: 'power'; the Spirit and power are often paired in Luke-Acts (cf. Lk 1:17; 4:14; Acts 1:8; 6:8).
ὅςwhoNominativerelative pronoun (subject of the relative clause describing Jesus's ministry)
διῆλθενwent about / passed throughAor Act Indic 3 Sg · διέρχομαιmain verb of relative clause→ constative aorist (the whole itinerant ministry viewed as one sweep)διέρχομαι: 'go through, pass through'; describes Jesus's itinerant preaching and healing tour — the same verb used of the Spirit's mission in Acts (8:4; 9:32; 11:19).
εὐεργετῶνdoing good / benefactingPres Act Part Nom Sg Masc · εὐεργετέωparticiple of manner (characterising how Jesus went through)→ descriptive present participle (habitual, characteristic activity)εὐεργετέω: 'do good, be a benefactor'; a Hellenistic virtue-term for a public benefactor (εὐεργέτης); used by Jesus ironically in Lk 22:25; here applied to Jesus's ministry as genuine benefaction — especially apt for the Gentile audience at Caesarea.
καίandcopulative conjunction
ἰώμενοςhealingPres Mid Part Nom Sg Masc · ἰάομαιparticiple of manner (coordinate with εὐεργετῶν)→ descriptive present participle (habitual healing ministry)ἰάομαι: 'heal'; a medical verb for healing that encompasses both physical and spiritual restoration.
πάνταςallAccusativeaccusative direct object (of ἰώμενος — universal scope)
τούςthoseAccusativearticle (with substantival participle)
καταδυναστευομένουςoppressed / tyrannizedPres Pass Part Acc Pl Masc · καταδυναστεύωsubstantival participle (object of ἰώμενος — those oppressed)→ descriptive present participle (ongoing state of oppression)καταδυναστεύω: 'tyrannize, oppress, overpower'; a strong compound (κατά + δυναστεύω); in LXX used of oppression of the weak (Amos 8:4; Zech 7:10 LXX); here of demonic subjugation.
ὑπόbypreposition + genitive (ultimate agent of oppression)
τοῦtheGenitivearticle
διαβόλουdevilGenitivegenitive of agent (after ὑπό)διάβολος: 'slanderer, devil'; the term (rather than Σατανᾶς) is used for the supernatural adversary in Luke (4:2–13; 8:12); all sickness and oppression is here framed as the devil's work undone by Jesus.
ὅτιbecause / forcausal conjunction (explaining Jesus's power)
theNominativearticle
θεόςGodNominativenominative subject
ἦνwasImpf Act Indic 3 Sg · εἰμίcopulative verb→ descriptive imperfect (God's abiding presence throughout the ministry)
μετ'withpreposition + genitive (accompaniment)
αὐτοῦhimGenitivegenitive after μετάὁ θεὸς ἦν μετ' αὐτοῦ: 'God was with him'; the OT formula for divine favour and presence with a chosen figure (Gen 21:22; 26:28; 39:2, 21; Lk 1:28); the ground for Jesus's miraculous ministry.
39

καὶ ἡμεῖς μάρτυρες πάντων ὧν ἐποίησεν ἔν τε τῇ χώρᾳ τῶν Ἰουδαίων καὶ Ἰερουσαλήμ· ὃν καὶ ἀνεῖλαν κρεμάσαντες ἐπὶ ξύλου.

And we are witnesses of all that he did both in the country of the Jews and in Jerusalem. They put him to death by hanging him on a tree.

Apostolic witness and the crossκαίThe first-person plural ἡμεῖς μάρτυρες ('we are witnesses') establishes apostolic eyewitness authority (cf. 1:8, 22; 2:32; 3:15). The relative clause ὃν καὶ ἀνεῖλαν — 'whom they also put to death' — connects Jesus's death to the Jewish authorities (ἀνεῖλαν without explicit subject probably implicates both Romans and Jewish leaders). The phrase κρεμάσαντες ἐπὶ ξύλου ('hanging on a tree') is a deliberate allusion to Deut 21:22–23 LXX — 'cursed is everyone who hangs on a tree' (cf. Gal 3:13) — casting the crucifixion in the light of the curse-bearing death.
καίandconnective
ἡμεῖςweNominativenominative subject (emphatic — the apostolic we)
μάρτυρεςwitnessesNominativepredicate nominativeμάρτυς: 'witness'; in Acts the apostolic witness-claim is foundational (1:8; 2:32; 3:15; 5:32; 13:31); eyewitness testimony is the hermeneutical key.
πάντωνof allGenitivepartitive genitive (witnesses of everything)
ὧνwhich / thatGenitiverelative pronoun (genitive by attraction to πάντων)
ἐποίησενhe didAor Act Indic 3 Sg · ποιέωverb of relative clause→ constative aorist (all his deeds in summary)
ἔνboth inpreposition + dative (place — with τε … καί, 'both … and')
τεbothcorrelative particle (τε … καί = 'both … and')
τῇtheDativearticle
χώρᾳcountry / regionDativedative of placeχώρα: 'land, region, countryside'; used for the rural regions of Judea and Galilee.
τῶνof theGenitivearticle
ἸουδαίωνJewsGenitivegenitive (of the Jews — territorial designation)
καίandcorrelative conjunction (completing τε … καί)
ἸερουσαλήμJerusalemDativedative of place (coordinate with τῇ χώρᾳ)Ἰερουσαλήμ: the capital, centre of the passion narrative — the movement from Galilee to Jerusalem is the Lukan gospel's arc.
ὅνwhomAccusativerelative pronoun (accusative object of ἀνεῖλαν)
καίalsoadjunctive particle
ἀνεῖλανthey put to death / killedAor Act Indic 3 Pl · ἀναιρέωmain verb→ constative aorist (the death as a single completed act)ἀναιρέω: 'put to death, kill, do away with'; Luke's preferred term for the killing of Jesus and the martyrs (cf. 2:23; 7:58; 8:1; 22:20); the agent is unstated — probably implicating the Jerusalem authorities.
κρεμάσαντεςhangingAor Act Part Nom Pl Masc · κρεμάννυμιattendant circumstance participle (specifying the manner of death)→ constative aorist participleκρεμάννυμι: 'hang'; the term for crucifixion here is 'hanging on a tree' (cf. 5:30; Gal 3:13; Deut 21:22–23 LXX) — theologically loaded: Jesus bore the curse of the Law.
ἐπίonpreposition + genitive (on/upon)
ξύλουa tree / woodGenitivegenitive after ἐπίξύλον: 'wood, tree, gibbet'; the term for the cross in the Deuteronomic allusion (Deut 21:22–23: 'cursed is everyone who hangs on a tree'); used consistently in Peter's kerygma (2:23; 3:15; 4:10; 5:30).
40

τοῦτον ὁ θεὸς ἤγειρεν τῇ τρίτῃ ἡμέρᾳ καὶ ἔδωκεν αὐτὸν ἐμφανῆ γενέσθαι,

This man God raised on the third day and caused him to appear,

Resurrection proclamationasyndetonThe contrast is stark: they put him to death (v.39) — but God raised him (v.40). The double divine action ἤγειρεν … ἔδωκεν ('raised … gave/caused') emphasises God's sovereignty over death. τῇ τρίτῃ ἡμέρᾳ ('on the third day') is the kerygmatic formula (cf. 1 Cor 15:4). The verb ἔδωκεν αὐτὸν ἐμφανῆ γενέσθαι ('caused him to become visible/appear') uses the technical post-resurrection appearance vocabulary.
τοῦτονthis one / himAccusativeaccusative direct object (emphatic — 'this very one'; contrast with ἀνεῖλαν of v.39)
theNominativearticle
θεόςGodNominativenominative subject (emphatic contrast to the human agents of death)ὁ θεός: the divine reversal — they killed him; GOD raised him. The chiasmus of agent is deliberate.
ἤγειρενraisedAor Act Indic 3 Sg · ἐγείρωmain verb→ constative aorist (the resurrection as single decisive event)ἐγείρω: 'raise'; the standard resurrection verb in Acts (cf. 3:15; 4:10; 5:30; 13:30, 37); the aorist marks it as a completed, historical event.
τῇon theDativearticle (dative of time)
τρίτῃthirdDativedative ordinal numeral (time expression)τρίτη ἡμέρα: 'the third day'; the fixed kerygmatic formula (1 Cor 15:4; Lk 24:46; cf. Hos 6:2 LXX).
ἡμέρᾳdayDativedative of time (on which day)
καίandcopulative conjunction
ἔδωκενgave / causedAor Act Indic 3 Sg · δίδωμιmain verb (coordinate with ἤγειρεν)→ constative aoristδίδωμι: 'give'; ἔδωκεν αὐτὸν … γενέσθαι = 'caused him to become/appear'; the double-accusative construction (person + complement infinitive) is standard Greek for 'give someone to do something.'
αὐτόνhimAccusativeaccusative direct object (subject of the infinitive γενέσθαι)
ἐμφανῆvisible / manifestAccusativeaccusative predicate adjective (complement to αὐτόν with γενέσθαι)ἐμφανής: 'visible, manifest, apparent'; cf. the cognate ἐμφανίζω ('appear/manifest'); the resurrection appearances are acts of divine disclosure, not merely subjective experiences.
γενέσθαιto become / to appearAor Mid Inf · γίνομαιinfinitive complement (after ἔδωκεν — 'caused to become visible')→ constative aorist infinitiveγίνομαι: 'become'; ἐμφανῆ γενέσθαι = 'to become/appear visible' — the language of controlled, divinely ordained resurrection appearances.
41

οὐ παντὶ τῷ λαῷ, ἀλλὰ μάρτυσιν τοῖς προκεχειροτονημένοις ὑπὸ τοῦ θεοῦ, ἡμῖν, οἵτινες συνεφάγομεν καὶ συνεπίομεν αὐτῷ μετὰ τὸ ἀναστῆναι αὐτὸν ἐκ νεκρῶν.

not to all the people, but to witnesses who had been chosen beforehand by God — to us, who ate and drank with him after he rose from the dead.

Qualifying the resurrection appearancesasyndetonThe appearances were not public but restricted to pre-appointed witnesses (τοῖς προκεχειροτονημένοις — a NT hapax: 'chosen beforehand by show of hand'). The qualification 'who ate and drank with him' is unique to this speech — it stresses the bodily, table-fellowship character of the resurrection appearances (cf. Lk 24:30–43). This tactful phrase would also have special resonance with a God-fearer audience: eating together was the very boundary being dissolved.
οὐnotnegative particle
παντίevery / allDativedative adjective (attributive with τῷ λαῷ)
τῷtheDativearticle
λαῷpeopleDativedative of indirect object (not to all the people)
ἀλλάbutadversative conjunction
μάρτυσινto witnessesDativedative of indirect object (the actual recipients)μάρτυς: 'witness'; cf. 1:8, 22 — the apostles as divinely commissioned resurrection witnesses.
τοῖςthoseDativearticle (with attributive participle)
προκεχειροτονημένοιςchosen beforehandPerf Pass Part Dat Pl Masc · προχειροτονέωattributive participle (describing the witnesses)→ intensive perfect participle (they stand as those previously chosen)προχειροτονέω: 'choose beforehand by raising the hand'; a NT hapax; from χείρ ('hand') + τείνω ('stretch') — the Athenian assembly voted by show of hand; Luke uses the intensive prefix πρό to emphasise divine pre-selection.
ὑπόbypreposition + genitive (agent of passive)
τοῦtheGenitivearticle
θεοῦGodGenitivegenitive of agent
ἡμῖνusDativedative of apposition (identifying the witnesses as 'us')
οἵτινεςwhoNominativerelative pronoun (qualitative — 'who, such as')οἵτινες: 'who (in particular), those who'; the qualitative relative marks the specific, defining characteristic of these witnesses.
συνεφάγομενwe ate withAor Act Indic 1 Pl · συνεσθίωmain verb→ constative aorist (the table-fellowship of the resurrection appearances)συνεσθίω: 'eat together with'; the table-fellowship motif in Luke-Acts is theologically loaded; eating with the risen Jesus establishes the bodily, communal reality of the resurrection (cf. Lk 24:30, 41–43; Acts 1:4).
καίandcopulative conjunction
συνεπίομενwe drank withAor Act Indic 1 Pl · συμπίνωmain verb (coordinate with συνεφάγομεν)→ constative aoristσυμπίνω: 'drink with, drink together'; a NT hapax; the combination eating + drinking emphasises the full, physical table-sharing — not a vision but bodily fellowship.
αὐτῷwith himDativedative of accompaniment
μετάafterpreposition + accusative (temporal: after)
τόtheAccusativearticle (with articular infinitive)
ἀναστῆναιto riseAor Act Inf · ἀνίστημιarticular infinitive (after μετά — temporal: after his rising)→ constative aorist infinitiveἀνίστημι: 'rise'; the resurrection verb; the articular infinitive with μετά gives 'after his rising from the dead.'
αὐτόνhimAccusativeaccusative subject of infinitive
ἐκfrompreposition + genitive (source: from the dead)
νεκρῶνthe deadGenitivepartitive genitive (from among the dead)νεκρός: 'dead (person)'; ἐκ νεκρῶν: 'from among the dead' — the standard resurrection formula in the NT.
42

καὶ παρήγγειλεν ἡμῖν κηρύξαι τῷ λαῷ καὶ διαμαρτύρασθαι ὅτι αὐτός ἐστιν ὁ ὡρισμένος ὑπὸ τοῦ θεοῦ κριτὴς ζώντων καὶ νεκρῶν.

And he commanded us to preach to the people and to testify that he is the one appointed by God to be judge of the living and the dead.

The apostolic commission: judgment proclamationκαίThe risen Jesus gave a direct commission (παρήγγειλεν — authoritative command): to preach and to bear solemn testimony (διαμαρτύρασθαι — the intensive compound implies thorough, sworn witness-bearing). The content of the testimony is eschatological: Jesus is the divinely appointed judge of all — living and dead. ὡρισμένος ('appointed, decreed') is the perfect passive participle of ὁρίζω ('determine, appoint') — cf. 2:23 ('the definite plan of God'); the appointment is fixed and irrevocable.
καίandconnective
παρήγγειλενcommandedAor Act Indic 3 Sg · παραγγέλλωmain verb→ constative aorist (the definitive commission from the risen Lord)παραγγέλλω: 'command, charge'; used for authoritative military and apostolic orders in Acts (1:4; 4:18; 5:28; 15:5; 16:18, 23).
ἡμῖνusDativedative of indirect object (the recipients of the commission)
κηρύξαιto proclaimAor Act Inf · κηρύσσωinfinitive of indirect command (content of what was commanded)→ constative aorist infinitiveκηρύσσω: 'proclaim as a herald'; cf. v.37 (John's proclamation) — now the apostles continue the heralding.
τῷtheDativearticle
λαῷpeopleDativedative of indirect object (audience of the proclamation)λαός: 'people'; in Peter's kerygma directed to Israel; yet here in a Gentile house the proclamation expands — cf. vv.34–35.
καίandcopulative conjunction
διαμαρτύρασθαιto testify solemnlyAor Mid Inf · διαμαρτύρομαιinfinitive of indirect command (coordinate with κηρύξαι)→ constative aorist infinitiveδιαμαρτύρομαι: 'testify thoroughly, solemnly bear witness'; the compound διά intensifies the witness — this is sworn, exhaustive testimony; a key term in Acts' witness-motif (cf. 2:40; 8:25; 18:5; 20:21, 23, 24; 28:23).
ὅτιthatconjunction introducing indirect statement (content of the testimony)
αὐτόςheNominativenominative subject (emphatic — 'he himself')
ἐστινisPres Act Indic 3 Sg · εἰμίcopulative verb→ gnomic present
theNominativearticle (with attributive participle)
ὡρισμένοςappointed / decreedPerf Pass Part Nom Sg Masc · ὁρίζωattributive participle (modifying the predicate nominative 'judge')→ intensive perfect participle (the appointment stands as fixed and irrevocable)ὁρίζω: 'determine, appoint, decree'; cf. 2:23 ('the definite plan and foreknowledge of God'); 17:31 ('a day on which he will judge… by a man whom he has fixed/appointed'). The perfect passive implies God's settled, unalterable decree.
ὑπόbypreposition + genitive (agent of passive)
τοῦtheGenitivearticle
θεοῦGodGenitivegenitive of agent
κριτήςjudgeNominativepredicate nominativeκριτής: 'judge'; in the OT God is the κριτής of all the earth (Gen 18:25 LXX; Ps 50:6 LXX); here the role is assigned to Jesus — a massive christological claim.
ζώντωνthe livingPres Act Part Gen Pl Masc · ζάωsubstantival participle (genitive — of the living)→ gnomic present
καίandcopulative conjunction
νεκρῶνthe deadGenitivegenitive (coordinate with ζώντων)νεκρός: 'dead'; the formula 'judge of the living and the dead' is a universal scope-claim (cf. 2 Tim 4:1; 1 Pet 4:5); no human being — regardless of ethnicity or era — falls outside Jesus's jurisdiction.
43

τούτῳ πάντες οἱ προφῆται μαρτυροῦσιν ἄφεσιν ἁμαρτιῶν λαβεῖν διὰ τοῦ ὀνόματος αὐτοῦ πάντα τὸν πιστεύοντα εἰς αὐτόν.

To this one all the prophets bear witness that everyone who believes in him receives forgiveness of sins through his name.

Kerygmatic climax: the promise of forgivenessasyndetonThe kerygmatic summary reaches its apex: all the prophets bear witness (μαρτυροῦσιν — present tense: they still speak) to forgiveness through Jesus's name for everyone who believes. Three universals converge: πάντες οἱ προφῆται ('all the prophets'), πάντα τὸν πιστεύοντα ('everyone who believes'), ἄφεσιν ἁμαρτιῶν ('forgiveness of sins'). The promise is for all without ethnic restriction — the theological conclusion that the entire Cornelius episode has been building toward. Peter never explicitly invites them to believe; the Spirit's interruption in v.44 suggests the word itself is sufficient.
τούτῳto this oneDativedative of reference (the prophetic testimony is about/to this one)τοῦτος: 'this one'; the demonstrative is emphatic — all prophetic Scripture points forward to Jesus.
πάντεςallNominativeadjective (attributive with οἱ προφῆται)
οἱtheNominativearticle
προφῆταιprophetsNominativenominative subjectπροφήτης: 'prophet'; the appeal to 'all the prophets' as a unified witness is a Lucan motif (Lk 24:25, 27, 44; Acts 3:18, 21, 24; 26:22).
μαρτυροῦσινbear witnessPres Act Indic 3 Pl · μαρτυρέωmain verb→ gnomic present (the prophetic witness is ongoing — Scripture still speaks)μαρτυρέω: 'bear witness, testify'; the present tense gives the OT scriptures a living, continuous voice.
ἄφεσινforgivenessAccusativeaccusative direct object (of λαβεῖν — 'to receive forgiveness')ἄφεσις: 'forgiveness, release, remission'; from ἀφίημι ('send away, release'); used for the release of debts, captives, and sins; the central kerygmatic promise (cf. 2:38; 5:31; 13:38; 26:18).
ἁμαρτιῶνof sinsGenitiveobjective genitive (what is forgiven)ἁμαρτία: 'sin, missing the mark'; the plural ἁμαρτιῶν covers individual acts of sin — the comprehensive list that stands against every human being.
λαβεῖνto receiveAor Act Inf · λαμβάνωinfinitive in indirect statement (content of the prophetic witness)→ constative aorist infinitiveλαμβάνω: 'receive, take'; forgiveness is received — not earned; the passive grace of the gospel.
διάthroughpreposition + genitive (mediation: through his name)
τοῦtheGenitivearticle
ὀνόματοςnameGenitivegenitive after διά (mediation: through the name)ὄνομα: 'name'; in Acts 'the name' of Jesus is the channel of salvation, healing, and forgiveness (cf. 2:21, 38; 3:6, 16; 4:12; 8:16; 9:14, 21).
αὐτοῦhisGenitivegenitive of possession (Jesus's name)
πάνταeveryoneAccusativeaccusative of reference (the universal scope — 'to every one')πᾶς: 'every/all'; πάντα τὸν πιστεύοντα = 'everyone who believes' — unlimited ethnic, national, or social scope.
τόνtheAccusativearticle (with substantival participle)
πιστεύονταbelieving / who believesPres Act Part Acc Sg Masc · πιστεύωsubstantival participle (accusative subject of λαβεῖν — 'everyone who believes receives')→ descriptive present (habitual, ongoing believing)πιστεύω: 'believe, trust, have faith'; the condition is not circumcision or ethnic membership but faith — the bedrock of Pauline soteriology here expressed in Peter's mouth.
εἰςin / intopreposition + accusative (direction of faith — trust directed toward)πιστεύω εἰς: 'believe in/into'; the Johannine preposition for faith as relational trust directed toward a person — found here in Acts.
αὐτόνhimAccusativeaccusative after εἰς (person trusted — Jesus)
44

Ἔτι λαλοῦντος τοῦ Πέτρου τὰ ῥήματα ταῦτα ἐπέπεσεν τὸ πνεῦμα τὸ ἅγιον ἐπὶ πάντας τοὺς ἀκούοντας τὸν λόγον.

While Peter was still speaking these words, the Holy Spirit fell on all who were hearing the word.

The Gentile Pentecost — the Spirit falls mid-speechasyndetonThe genitive absolute Ἔτι λαλοῦντος τοῦ Πέτρου ('while Peter was still speaking') is the critical narrative marker: the Spirit falls before Peter finishes, before any altar call, before any invitation to believe, before baptism — sovereignly interrupting the sermon. This is the chapter's theological climax. The parallel with Pentecost is exact: ἐπέπεσεν τὸ πνεῦμα τὸ ἅγιον ἐπὶ πάντας ('the Spirit fell on all') — the same verb ἐπιπίπτω as in v.10 (the trance) — confirming this is the same divine action.
Ἔτιstilltemporal adverb (while still — emphasising the interruption)ἔτι: 'still, yet'; the word is emphatic — the Spirit does not wait for Peter to conclude.
λαλοῦντοςspeakingPres Act Part Gen Sg Masc · λαλέωgenitive absolute participle (temporal — while Peter was still speaking)→ progressive present (ongoing speech interrupted)
τοῦofGenitivearticle (genitive absolute subject)
ΠέτρουPeterGenitivegenitive absolute subject
τάtheAccusativearticle
ῥήματαwordsAccusativeaccusative direct object (of λαλοῦντος — words being spoken)ῥήματα: cf. v.22; 37 — the 'words' Cornelius was told to come and hear; the divine word is the vehicle through which the Spirit acts.
ταῦταtheseAccusativedemonstrative (attributive to ῥήματα — 'these words')
ἐπέπεσενfellAor Act Indic 3 Sg · ἐπιπίπτωmain verb→ ingressive aorist (sudden, dramatic onset)ἐπιπίπτω: 'fall upon'; cf. v.10 — the same verb for the trance that fell on Peter; now the Spirit falls on the Gentiles; cf. 11:15 where Peter recalls ἐπέπεσεν τὸ πνεῦμα τὸ ἅγιον ἐπ' αὐτούς, comparing it to the beginning (Pentecost).
τόtheNominativearticle
πνεῦμαSpiritNominativenominative subject
τόtheNominativearticle (attributive with ἅγιον)
ἅγιονHolyNominativenominative adjective (attributive to πνεῦμα)
ἐπίonpreposition + accusative (direction: onto the hearers)
πάνταςallAccusativeadjective (attributive — modifying the hearers)πάντας: 'all' — universal within the assembly; no Gentile is excluded.
τούςthoseAccusativearticle (with substantival participle)
ἀκούονταςhearingPres Act Part Acc Pl Masc · ἀκούωsubstantival participle (those who were hearing)→ progressive present (they are hearing at the moment the Spirit falls)ἀκούω: 'hear'; the Spirit falls on 'those hearing the word' — faith comes from hearing (Rom 10:17), and here the Spirit confirms the hearing immediately.
τόνtheAccusativearticle
λόγονwordAccusativeaccusative direct object (of ἀκούοντας)λόγος: 'word'; here the gospel-word of vv.34–43; 'hearing the word' is the threshold event that triggers the Spirit's outpouring.
45

καὶ ἐξέστησαν οἱ ἐκ περιτομῆς πιστοὶ ὅσοι συνῆλθαν τῷ Πέτρῳ, ὅτι καὶ ἐπὶ τὰ ἔθνη ἡ δωρεὰ τοῦ ἁγίου πνεύματος ἐκκέχυται·

And the believers from the circumcision who had come with Peter were astonished, because the gift of the Holy Spirit had been poured out even on the Gentiles.

Witness response: astonishment of the circumcised believersκαίThe Jewish-Christian witnesses from Joppa (cf. v.23) are identified as οἱ ἐκ περιτομῆς πιστοί ('the believers from the circumcision') — the same phrase Paul uses in Rom 4:12; Gal 2:12; Tit 1:10 for Jewish Christians. Their ἐξέστησαν ('were astonished/amazed') is the standard theophany-response (cf. 2:7, 12; 8:13; 9:21). The phrase ἐπὶ τὰ ἔθνη … ἐκκέχυται ('has been poured out on the Gentiles') deliberately echoes Joel 2:28 LXX quoted at Pentecost (2:17–18: 'I will pour out my Spirit on all flesh').
καίandconnective
ἐξέστησανwere astonishedAor Act Indic 3 Pl · ἐξίστημιmain verb→ ingressive aorist (sudden onset of astonishment)ἐξίστημι: 'be beside oneself, be amazed, be astonished'; the root of ἔκστασις (v.10); used for the reaction to God's mighty acts (cf. 2:7, 12; 8:9, 11, 13).
οἱtheNominativearticle (with substantival prepositional phrase ἐκ περιτομῆς)
ἐκfrom / ofpreposition + genitive (identity group: 'of the circumcision')
περιτομῆςcircumcisionGenitivegenitive after ἐκ (identifying group)περιτομή: 'circumcision'; used metonymically for Jewish Christians who maintained the circumcision-identity (cf. Gal 2:7–9; Rom 4:12); these are Peter's Jewish companions from Joppa.
πιστοίbelieversNominativepredicate/appositional nominative (identifying the group as believers)πιστός: 'faithful, believing'; here the noun sense — 'believers, the faithful.'
ὅσοιwho / as many asNominativerelative pronoun (nominative — identifying subset who came with Peter)
συνῆλθανhad come / came withAor Act Indic 3 Pl · συνέρχομαιverb of relative clause→ constative aoristcf. v.23 — these are 'some of the brothers from Joppa'; Peter mentions them explicitly in 11:12 ('these six brothers').
τῷtheDativearticle
ΠέτρῳPeterDativedative of accompaniment (came with Peter)
ὅτιbecausecausal conjunction (ground of their astonishment)
καίalso / evenadjunctive particle (even — marking the unexpected extension)καί: the 'even' is emphatic — 'even on the Gentiles' — marking the theological surprise.
ἐπίonpreposition + accusative (direction: onto the Gentiles)
τάtheAccusativearticle
ἔθνηGentiles / nationsAccusativeaccusative after ἐπί (the recipients)ἔθνος: 'nation, Gentile'; the word Peter used in v.35 (ἐν παντὶ ἔθνει) is now confirmed — the Spirit has fallen on exactly the Gentiles he said God would receive.
theNominativearticle
δωρεάgiftNominativenominative subjectδωρεά: 'free gift'; cf. 2:38 ('the gift of the Holy Spirit'); 8:20 ('the gift of God'); the Spirit is not earned but freely given — its bestowal on Gentiles apart from any precondition confirms the chapter's theology.
τοῦof theGenitivearticle
ἁγίουHolyGenitivegenitive adjective (attributive with πνεύματος)
πνεύματοςSpiritGenitivegenitive (appositional: 'the gift, namely the Holy Spirit')
ἐκκέχυταιhas been poured outPerf Pass Indic 3 Sg · ἐκχέωmain verb→ intensive perfect (the pouring-out stands as an accomplished, abiding fact)ἐκχέω: 'pour out'; the perfect ἐκκέχυται echoes the Joel citation of Pentecost (2:17, 18, 33: ἐξέχεεν τοῦτο); the Gentile Pentecost is explicitly framed as a repetition and expansion of the first Pentecost.
46

ἤκουον γὰρ αὐτῶν λαλούντων γλώσσαις καὶ μεγαλυνόντων τὸν θεόν. τότε ἀπεκρίθη Πέτρος·

for they were hearing them speaking in tongues and magnifying God. Then Peter responded:

Causal explanation of the astonishmentγάργάρ ('for') gives the observable evidence for the astonishment: the Jewish Christians heard the Gentiles speaking in tongues and magnifying God — the same two phenomena as Pentecost (2:4, 11). The imperfect ἤκουον ('they were hearing') is ongoing — they could not deny the evidence. Peter's response (ἀπεκρίθη — 'answered/responded') follows immediately: he takes the evidence as grounds for baptism.
ἤκουονthey were hearingImpf Act Indic 3 Pl · ἀκούωmain verb→ descriptive imperfect (ongoing, undeniable hearing)ἀκούω: 'hear'; the imperfect captures the ongoing, auditory evidence that was plain to all present.
γάρforcausal/explanatory conjunction
αὐτῶνthemGenitivegenitive of the person heard (with ἤκουον — 'they heard them')
λαλούντωνspeakingPres Act Part Gen Pl Masc · λαλέωgenitive participle (indirect object of perception — heard them speaking)→ progressive present (ongoing speech)
γλώσσαιςin tonguesDativedative of manner (speaking in tongues)γλῶσσα: 'tongue, language'; cf. 2:4, 11 (the Pentecost gift); whether these are human languages (xenolalia) or ecstatic utterance is debated; the parallel with Acts 2 suggests the former, but the text does not specify.
καίandcopulative conjunction
μεγαλυνόντωνmagnifying / extollingPres Act Part Gen Pl Masc · μεγαλύνωgenitive participle (coordinate with λαλούντων — heard them magnifying)→ progressive present (ongoing praise)μεγαλύνω: 'magnify, extol, make great'; the same verb Mary uses in the Magnificat (Lk 1:46 — μεγαλύνει ἡ ψυχή μου τὸν κύριον); the Gentile Pentecost produces the same song of praise as the beginning.
τόνtheAccusativearticle
θεόνGodAccusativeaccusative direct object (of μεγαλυνόντων)
τότεthenadverb (temporal — marking the sequence: witnessing, then responding)
ἀπεκρίθηresponded / repliedAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb (Peter's decision follows from the evidence)→ ingressive aoristἀποκρίνομαι: 'respond, answer'; the passive form ἀπεκρίθη is an aorist passive used with active meaning — a standard NT deponent use.
ΠέτροςPeterNominativenominative subject
47

Μήτι τὸ ὕδωρ δύναται κωλῦσαί τις τοῦ μὴ βαπτισθῆναι τούτους, οἵτινες τὸ πνεῦμα τὸ ἅγιον ἔλαβον ὡς καὶ ἡμεῖς;

'Can anyone withhold the water so that these should not be baptized, who have received the Holy Spirit just as we have?'

Peter's rhetorical question: water cannot be withheldasyndetonPeter's question is a rhetorical negative — the expected answer is 'No one can.' The logic is irrefutable: if God has given the Spirit to the Gentiles, how can human beings withhold the sign (water baptism)? The argument moves from Spirit to water, the reverse of normal initiation order. At Pentecost the sequence was repentance → baptism → Spirit (2:38); here the Spirit precedes baptism — demonstrating that God is not bound by the institutional sequence. Peter's argument will be repeated verbatim in 11:17: 'If then God gave them the same gift as he gave us when we believed in the Lord Jesus Christ, who was I that I could stand in God's way?'
Μήτιsurely not / can anyoneinterrogative particle (expecting a negative answer: 'Can anyone … surely no one can')μήτι: an interrogative particle used when a negative answer is expected; 'surely not … can he?' The question is rhetorical.
τόtheNominativearticle
ὕδωρwaterNominativenominative subject (the water of baptism)ὕδωρ: 'water'; the baptismal water; here water is the object of potential withholding — the passive of grace.
δύναταιis ablePres Mid Indic 3 Sg · δύναμαιmain verb→ gnomic present
κωλῦσαίto prevent / withholdAor Act Inf · κωλύωinfinitive complementing δύναται→ constative aorist infinitiveκωλύω: 'hinder, prevent, forbid'; cf. 8:36 (the Ethiopian eunuch: 'What is to prevent me from being baptized?') — the same motif of potential hindrance removed by divine action.
τιςanyoneNominativeindefinite pronoun (nominative subject of κωλῦσαί — the potential hinderer)
τοῦfromGenitivearticle (with articular infinitive — genitive of prevention: 'from being baptized')
μήnotnegative particle (with genitive articular infinitive of prevention)
βαπτισθῆναιto be baptizedAor Pass Inf · βαπτίζωgenitive articular infinitive (after κωλῦσαί — what is prevented: baptism)→ constative aorist passive infinitiveβαπτίζω: 'baptize'; the passive 'to be baptized' frames baptism as something done to/for the recipient — they receive it rather than perform it.
τούτουςtheseAccusativeaccusative subject of infinitive (those to be baptized)τοῦτος: 'these' — the Gentile believers in the room; the demonstrative is almost pointing: 'these people right here.'
οἵτινεςwhoNominativerelative pronoun (qualitative — giving the decisive reason)
τόtheAccusativearticle
πνεῦμαSpiritAccusativeaccusative direct object (of ἔλαβον)
τόtheAccusativearticle (with ἅγιον)
ἅγιονHolyAccusativeaccusative adjective (attributive with πνεῦμα)
ἔλαβονreceivedAor Act Indic 3 Pl · λαμβάνωverb of relative clause→ constative aorist (the definitive reception)λαμβάνω: 'receive'; they received the Spirit as a fait accompli — this is Peter's irrefutable argument for baptism.
ὡςjust ascomparative conjunction (establishing exact equivalence)ὡς καί: 'just as, even as'; the comparison is exact — the same Spirit, the same measure; cf. 11:15, 17.
καίalso / evenadjunctive particle
ἡμεῖςweNominativenominative subject (the apostolic we at Pentecost — the comparison point)
48

προσέταξεν δὲ αὐτοὺς ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ βαπτισθῆναι. τότε ἠρώτησαν αὐτὸν ἐπιμεῖναι ἡμέρας τινάς.

And he commanded them to be baptized in the name of Jesus Christ. Then they asked him to remain for some days.

Command to baptize + invitation to stayδέPeter's command (προσέταξεν — 'commanded, ordered') is authoritative: the apostle orders the baptism in the name of Jesus Christ. The formula ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ echoes 2:38 (the Pentecost call). The episode closes with Cornelius's household asking Peter to remain (ἐπιμεῖναι ἡμέρας τινάς — 'to stay for some days') — the hospitality that Peter's vision had prepared him to accept. The boundary has been crossed; fellowship is now enacted in extended table-sharing.
προσέταξενcommanded / orderedAor Act Indic 3 Sg · προστάσσωmain verb→ constative aorist (the authoritative command)προστάσσω: 'command, order'; the same root as προστεταγμένα in v.33 (the commands given to Peter by the Lord); now Peter issues a command in turn.
δέandpost-positive connective
αὐτούςthemAccusativeaccusative subject of infinitive (those to be baptized)
ἐνinpreposition + dative (sphere/authority: 'in the name of')
τῷtheDativearticle
ὀνόματιnameDativedative after ἐν (the name invoked in baptism)ὄνομα: cf. v.43 — forgiveness through the name; now baptism in the name; the name of Jesus is the locus of authority for both.
ἸησοῦJesusGenitivegenitive of possession (whose name)
ΧριστοῦChristGenitivegenitive in apposition (Jesus Christ)
βαπτισθῆναιto be baptizedAor Pass Inf · βαπτίζωinfinitive complement (content of the command)→ constative aorist passive infinitiveβαπτίζω: the passive underlines that baptism is received — they are baptized into the community of Christ. The chapter's initiation act confirms what the Spirit has already accomplished.
τότεthentemporal adverb (sequencing the request after the baptism)
ἠρώτησανthey askedAor Act Indic 3 Pl · ἐρωτάωmain verb→ constative aoristἐρωτάω: 'ask, request'; the newly baptized Gentiles invite Peter to stay — a symbolic completion: the Jew who would not eat with Gentiles now lodges in a Gentile home.
αὐτόνhimAccusativeaccusative direct object
ἐπιμεῖναιto remain / to stayAor Act Inf · ἐπιμένωinfinitive of indirect request (what they asked him to do)→ constative aorist infinitiveἐπιμένω: 'remain, stay on'; cf. 28:12, 14 — extended hospitality; the aorist infinitive may imply 'stay a while' rather than an open-ended stay.
ἡμέραςdaysAccusativeaccusative of time (extent — for some days)
τινάςsome / a fewAccusativeindefinite pronoun (attributive to ἡμέρας)τινάς: 'some, a few'; the indefinite suggests an unspecified but meaningful duration — Peter stays, eats, and fellowships with Gentile believers; the boundary-crossing is complete.